Sending Out the Apostles
1. And calling for His twelve disciples, He gave them authority over unclean spirits, so as to cast them out, and to cure every disease and every malady.
2. And the names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the [son] of Zebedee, and John his brother;
3. Philip and Bartholomew; Thomas and Matthew the publican; James the [son] of Alphaeus, and Lebbeus, [also] called Thaddaeus;
4. Simon the Canaanite, and Judas Iscariot, who also betrayed Him.
5. These twelve Jesus sent out, charging them, saying, “Into the way of the nations go ye not, and into a city of the Samaritans enter ye not.
6. But go ye rather to the lost sheep of the house of Israel.
7. And as you go, preach, saying that the kingdom of the heavens is near.
8. Cure the sick, cleanse the lepers, raise the dead, cast out demons; freely you have received, freely give.
9. Possess not gold, nor silver, nor bronze for your belts,
10. Nor pack for a journey, nor two tunics, nor shoes, nor a staff; for the worker is worthy of his food.”
In the previous chapter Jesus said that “the multitudes are weary and scattered, like sheep without a shepherd.” These “multitudes” represent our innocent affections and tender thoughts, especially our earnest desires to lead a deeply spiritual life.
At first, while we are still in the early stages of our spiritual development, these thoughts and affections are disorganized. We may have fragments of truth in our mind that we picked up along the way, but they are not organized in a coherent framework. We may attempt meditation, or prayer, or daily readings from time to time, but we have no fixed aim or plan. 1
There comes a time, however, in the course of our spiritual development, when these scattered thoughts and affections must be gathered together, organized, and arranged in proper order so that they can be summoned up quickly and used when necessary. Haphazard, hit-or-miss, random spirituality will no longer suffice.
This is precisely where we are at this point in the gospel narrative. The religious leaders have begun to openly accuse Jesus of blasphemy and of being in partnership with the devil. It is becoming increasingly clear that Jesus’ life is in danger. Similarly, the time comes when our spiritual life is in danger. It is a time when we must allow the Lord to bring together all things of goodness and truth within us—represented by the twelve disciples—so that we might be prepared for action. 2
We speak about the twelve disciples “within us,” because each of the twelve disciples represents an essential spiritual principle. Peter, for example, represents faith, and John represents the good of life, which is also called charitable action. While this is not the place to go into the spiritual representation of every disciple, it should be noted that in calling them together and then sending them out in pairs, Jesus begins the initial work of assembling them. The “scattered sheep” are about to become apostles—those who, having been instructed, are about to carry the message to others. But first, these individuals must be organized. 3
Having arranged the disciples into pairs, Jesus now sends them out, saying, “Do not go into the way of the gentiles, and do not enter a city of the Samaritans. But rather go to the lost sheep of the house of Israel” (10:5). In the literal sense, these words seem to be saying that the time for the universal spreading of the gospel has not yet come. Therefore, Jesus is telling His apostles to confine their missionary efforts to the people of Israel.
In the spiritual sense, however, Jesus is telling His apostles that they should not get sidetracked by misleading emotions represented by the gentiles, and false beliefs represented by the Samaritans. Instead, they should first of all gather together the lost sheep of the house of Israel, the tender affections and innocent thoughts that are connected to the scriptures. Once these thoughts and affections have been gathered together and rightly organized, they should be subordinated to the more comprehensive spiritual principles represented by each disciple. In this way, they will be protected from oncoming attacks. 4
As they go, they are to preach, saying, “The kingdom of heaven is at hand” (10:7). Jesus is giving them essential instruction in the art of good preaching. They are to begin with the exciting news that the kingdom of heaven has finally arrived—the kingdom they have long awaited.
Once it is announced that the kingdom of heaven has finally come, Jesus explains how the apostles are to go about proving that this is an accomplished fact. Jesus says to them, “Heal the infirm, cleanse the lepers, raise the dead, and cast out demons.” This is what must happen first before the kingdom of heaven can be received. The healing of every disease and the casting out of every demon represents the acknowledgment of our sins, and the work of removing them. In other words, it’s about repentance. This is why both John the Baptist and Jesus said in earlier chapters of this gospel, “Repent, for the kingdom of heaven is at hand” (see 3:1 and 4:17).
As the apostles begin their ministry, the main thing to remember is that the power to heal and the power to be healed is from the Lord. As Jesus says, “Freely you have received, freely give” (10:8). Therefore, as they go forth to proclaim the gospel, it is vital that they attribute nothing to themselves. Whatever good they do, and whatever truth they teach is all freely given by the Lord.
In other words, in order to be successful in their missionary endeavors, the apostles must trust completely in the Lord’s power and rely solely on His providence. As Jesus says, “Provide neither gold nor silver nor copper in your money belts, nor bag for your journey, nor two tunics, nor sandals, nor staffs. For a worker is worthy of his food” (10:10). In the spiritual sense, gold signifies love, silver signifies truth, and copper signifies natural goodness. All of this is provided by the Lord. As long as they are doing the Lord’s work, He will fill them with His love, instruct them in His truth, and inspire them in doing good for others. This will be their spiritual food. 5
A practical application
Jesus has told His apostles to “go to the lost sheep of the house of Israel.” In our own lives, these lost sheep of the house of Israel include random passages of scripture that we have learned and loved. They are “lost” because they are not yet a part of a coherent whole where they can be easily retrieved and brought to mind. In this regard, they are like puzzle pieces that have not yet found their place in the Lord’s grand design, or in His plan for our happiness. Until they are rightly organized and arranged, these random passages of sacred scripture will be “lost sheep.” As a practical application, then, begin to see those scriptures that you have known and loved in their proper context. Where do they occur in the sacred scriptures? How does the context add additional meaning to the passage? The more you do this, the easier it will be to retrieve those beloved passages, the more meaning they will have in your mind, and the more powerful they will become in your life.
Prudent as Serpents, Harmless as Doves
11. “And into whatever city or village you enter, search [out] who in it is worthy, and there remain until you go out.
12. And when you come into the house, greet it.
13. And if indeed the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you.
14. And if anyone shall not receive you, nor hear your words, when you go out of that house or city, shake off the dust of your feet.
15. Amen I say to you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.
16. Behold, I send you out as sheep in the midst of wolves; be ye therefore prudent as serpents, and simple as doves.”
As we have mentioned, the gathering together of the twelve disciples represents the way in which God gathers together the more general principles of spiritual truth in us. Some of these more general principles might include teachings such as the ever-present reality of the spiritual world, the importance of keeping the Ten Commandments, the acknowledgment that without God we can do nothing, the joy of useful service, the necessity of temptation as a part of regeneration, and the belief that God can bring good out of everything that arises, no matter how difficult it may seem at the moment. These are some of the more general truths that can become organizing principles for everything else we learn and do. 6
Spiritually speaking, this kind of ordering and arrangement of the mind is also referred to as putting our house in order. In sacred scripture a “house” represents the human mind—the dwelling-place of our thoughts and feelings. Ideally, our minds should be furnished with the most loving emotions and noble thoughts. As Isaiah said to King Hezekiah in the Hebrew scriptures, “Put your house in order” (Isaiah 38:1). This is also what is meant by the concluding words of the twenty-third psalm: “And I shall dwell in the house of Lord forever” (Psalm 23:6). 7
Once we understand the spiritual significance of the word “house,” we can see greater meaning in Jesus’ next command to the apostles. Jesus says, “If the household is worthy, let your peace come upon it.” This means that if a worthy thought or emotion arises, we are encouraged to enter into it, to dwell upon it, and let it become part of our peace. But Jesus also adds, “If it is not worthy, let your peace return to you” (10:13). In other words, if a thought or emotion arises that is not worthy, we should not enter into it or dwell upon it. Instead, we should return to our state of peace.
This is the work of the “twelve apostles” in us. Spiritually seen, the twelve apostles are the general principles that will help us determine what thoughts and feelings our minds should enter into, and what thoughts and feelings we should avoid. If something does not agree with a spiritual principle, we are not to dwell there—or even visit.
If we find that our ego concerns refuse to accept a clear teaching from God’s Word, we should immediately withdraw from that state of mind. In the language of sacred scripture, we should “shake it off” like dust from our feet. In other words, we should not let our lower nature encumber our reception of truth. We are to shake off that state completely, like dust from our feet. As Jesus says, “Whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet” (10:14).
This means that we can live our lives in quiet assurance, trusting in the power of truth to guide and protect us. There will be times, however, when objections arise—doubts about the most fundamental truths we know. But we are not to worry. If there is no goodness or truth in these objections, they have no power over us. They are like dust on our shoes which can easily be brushed off as we continue our journey. 8
If the apostles are rejected or condemned, they are not to worry. If they are being criticized and judged by those they have come to help, they should not be troubled. That’s because those who reject them are not rejecting them at all. More deeply, they are rejecting Jesus and the very truth that has come to save them. As Jesus puts it, “Verily, I say unto you. It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city” (10:15).
In the spiritual sense, the people of Sodom and Gomorrah represent those who are in evil, but do not know any better. By contrast, those who are in the “city” represent those who know the truth, but do not live according to it. Therefore, Jesus is saying that the sins of Sodom and Gomorrah, however wretched they might be, are more tolerable than the sins of those who are in the city—that is, the sins of those who should know better. 9
Sheep in the midst of wolves
For the apostles, the road ahead is not an easy one. As Jesus says, “Behold, I send you forth as sheep in the midst of wolves” (10:16). In this passage, Jesus is not speaking about literal wolves. More deeply, the “wolves” that Jesus speaks about are the evil desires and false beliefs that will endeavor to consume our good desires and noble ideals. At every step of the way, the wolves of our lower nature will rise up, threatening to oppose and devour all that is good and true in us.
Therefore, we must be “harmless as doves,” that is, we must be non-violent in our behavior, but “prudent as serpents,” meaning that we must be very careful about the feelings and thoughts we allow to enter our minds. Although the phrase “prudent as serpents” is sometimes translated “wise as serpents,” the Greek word used in this passage is phronimoi [φρόνιμοι] meaning “wary,” “cautious,” and “prudent.” A serpent that is wary or cautious knows when to hide and when to defend itself. 10
Moreover, a serpent has eyes on both sides of its head. Similarly, when we are in a dangerous situation, we need to remain circumspect and cautious, having 360-degree spiritual vision. This means that we need to be aware of evil desires and false thoughts—especially those predatory urges that might endeavor to silently creep into our minds unnoticed. And whenever these spiritual predators come sniffing around, we must be like doves, able to gently take wing and rise above them. 11
A practical application
When Jesus says, “Be prudent as serpents,” He is not saying that we should go around in a fearful, suspicious state, distrusting people, and doubting their motives. This kind of attitude, when carried to an extreme, can become an irrational, paranoid state in which we see a problem around every corner, a scam behind every offer, and a cheater behind every transaction. As a practical application, then, be prudent about the thoughts and feelings you entertain. While you need to be prudent, you should also be willing to give people the benefit of the doubt. If contemptuous, condemning, or dismissive thoughts should enter your mind, first strive to see what is good and true in others. “Be prudent as serpents, but harmless as doves.” 12
“Do Not Be Anxious About What You Will Say”
17. “And beware of men; for they will deliver you up to councils, and will scourge you in their synagogues.
18. And you shall be led before governors and also kings on account of Me, for a witness to them and to the nations.
19. But when they shall deliver you up, be not anxious [about] how or what you shall speak, for it shall be given to you in that hour what you shall speak.
20. For you are not they that speak, but the spirit of your Father [is] what speaks in you.
As the apostles are being prepared for their mission, Jesus tells them to “beware of men, for they will deliver you up to councils, and will scourge you in their synagogues” (10:17).
In the literal sense, Jesus is forewarning His disciples about the resistance they will face as they go forth to deliver His message. They will be delivered up to councils where they will be found guilty, mistreated, and scourged.
More deeply, Jesus’ admonition to beware of men who will deliver them up to councils refers to a particular class of hellish spirits in our own mind. These are the hellish spirits who use worldly knowledge not to confirm faith, but rather to destroy it. Using clever reasonings based on worldly and scientific studies, they twist and pervert spiritual truths. Through cunning reasoning based solely on the evidence of the senses, they endeavor to make goodness seem like evil, and truth seem like falsity. 13
In this regard, Jesus’ lesson is not just for the disciples who are about to go out and face persecution. It is also for all of us who, having learned the truth, will face inner persecution. In the same way that the religious leaders of Jesus’ day attacked and persecuted Him, hellish influences will attack the good emotions and true thoughts that come to us from God.
In the literal sense, Jesus is indeed warning His apostles that they will be tested, delivered to councils, and scourged. At the same time, this prediction can be heard as a timeless warning about the interior attacks that will come to all of us. We, too, will be “delivered up to councils.” This is a necessary warning. Jesus is letting His apostles know that they will face adversity.
At the same time, Jesus also gives His apostles guidance and encouragement. He says, “When they deliver you up, do not be anxious about how, or what you should speak. For it will be given you in that hour what you should speak, for it is not you who speak, but the Spirit of your Father will be speaking through you” (10:19-20).
Throughout the gospel narratives, every reference to the “Father” is simultaneously a reference to the divine love within Jesus, that is, it refers to His very soul. The Father is indeed the “third person of the trinity,” but only in regard to the trinity of love, wisdom, and useful service. When taken together, these three essentials comprise the oneness of God. The “Father” is divine love, or the soul. The “Son” is divine wisdom, or the body. And the “Holy Spirit” is the divine influence which goes forth in useful service. Even as every person has a soul, body, and influence, so, too, does the Lord, but in a much greater degree. 14
In terms of the continuous internal sense of this gospel, it is important to recall the final miracle in the previous episode: a mute man was given the gift of speech. We too shall be given the gift of speech. We shall speak from love, for that is what is meant by the words, it is “the Spirit of your Father who speaks in you.” Once we become clear about this, trusting in the Lord alone, we need not worry about what we will say. God will give us the words to speak.
A practical application
From time to time, we might find ourselves in situations where we are under verbal attack. Perhaps a clever-speaking person is temporarily outsmarting us with shrewd reasonings. Unable to counter the falsifications of truth and misrepresentations of reality with which we are being presented, we might feel tongue-tied, unable to speak, temporarily incapable of coming up with a rebuttal. Although we know that good is being turned into evil, and truth is being turned into falsity, we feel overwhelmed by the subtlety of the argument. We might also be feeling inept and doubtful, not knowing what to say. As a practical application, then, if you should find yourself in a situation like this, whether it is an external dialogue or an internal dialogue, stay connected to the Lord. Remember His encouraging promise: “When they deliver you up, do not be anxious about how, or what you should speak. For it will be given you in that hour what you should speak, for it is not you who speak, but the Spirit of your Father will be speaking through you” (10:19-20). Pray that the Lord will quiet the inner doubts and give you the words to say.
“Be Not Afraid of Those Who Kill the Body”
21. And brother shall deliver up brother to death, and father child; and children shall rise up against parents, and put them to death.
22. And you shall be hated by all on account of My name; but he that endures to the end, he shall be saved.
23. And when they persecute you in this city, flee into the other; for amen I say to you, you shall not have finished the cities of Israel until the Son of Man has come.
24. The disciple is not above the teacher, nor the servant above his lord.
25. It is sufficient for the disciple that he become as his teacher, and the servant as his lord. If they have called the householder Beelzebub, how much more them of his household?
26. Fear them not therefore; for there is nothing covered, that shall not be uncovered, and secret, that shall not be known.
27. What I say to you in the darkness, say ye in the light; and what you hear in the ear, preach ye upon the housetops.
28. And be not afraid of those that kill the body, but are not able to kill the soul; but rather be afraid of Him who is able to destroy both soul and body in hell.
As Jesus continues to prepare His apostles for their first missionary journey, He tells them that the state of the world will grow increasingly worse. Jesus puts it like this: “Brother will deliver up brother to death, and the father the child, and children will rise up against parents, and put them to death” (10:21).
These family battles refer to the inner conflicts that go on within each of us when falsity rises up against truth, and when evil rises up against goodness. This interior clash of spiritual forces is represented by the words “brother against brother,” “father against child,” and “children against parents.” When these familial terms are paired in this way, it pictures one brother representing a principle of falsity or evil, while the other brother represents a principle of goodness or truth. The case is similar with father against child, and children against parents. 15
While the world is rapidly falling into darker and darker states of falsity and evil, it is understandable that the apostles, who represent all the principles of goodness and truth, will be despised. As Jesus puts it, “You shall be hated by all on account of My name” (10:22).
At a literal level, this must have been very difficult for the apostles to hear. After all, it is natural to want to be well-regarded by people. Conversely, to be “hated by all” is not a desirable state. But Jesus immediately comforts His apostles with the encouraging words, “He that endures to the end shall be saved” (10:22).
These words remind us that salvation is not something that is achieved in a moment. It comes about as we persevere in our beliefs, especially during those times when our beliefs are under attack. This is more than the ability to defend our beliefs in a debate against others. While this is important, the greater struggle goes on within us when falsity rises up to destroy our belief in the truth, and when evil rises up to crush our desire to do good. When we stand strong, resisting these forces, as if from ourselves, we deepen our faith and strengthen our resolve to follow the Lord.
In this way, as we rely on God, remaining firm in what is good and true, especially against the assaults of evil and falsity, we experience the promise contained in the words, “He who endures to the end shall be saved.” As it is written of the Israelites when they were in Egyptian slavery, “The more they afflicted them [the Israelites], the more they multiplied and grew” (Exodus 1:12). 16
The disciple is not above his teacher
As Jesus continues to talk about the persecutions that the apostles will face, He says to them, “When they persecute you in this city, flee into the other. Truly I tell you, you will not reach all the towns of Israel before the Son of Man has come” (10:23). Jesus then adds, “A disciple is not above his teacher, nor a servant above his master. It is sufficient for the disciple that he become as his teacher, and the servant as his lord. If they have called the master of the house Beelzebub, how much more them of his household?” (10:24-25).
Briefly, Jesus is telling His apostles not to be surprised when the religious leaders do to them what they will do to Jesus. After all, a disciple is not above his teacher, and a servant is not above his master. If they have decided that Jesus is led by the chief of evil spirits—a Satanic figure named Beelzebub—they will surely conclude that the apostles are also led by evil spirits.
Nevertheless, despite their many persecutors, the apostles should not be afraid. “Fear them not,” says Jesus, “for there is nothing covered, that shall not be uncovered, and secret, that shall not be known” (10:26).
These words have reference to eternal life. In natural life, it is possible to veil our true feelings and conceal our true thoughts. But in the world to come, there will be no more hiding. Everything we think and intend will be out in the open. Evil spirits who had pretended to be sheep, but were really wolves in sheep’s clothing, will not be able to maintain their hypocrisy. They will no longer be able to deceive us. In the light of the Lord’s truth, their evil intentions will be laid bare. As it is written, “there is nothing covered, that shall not be uncovered, and secret, that shall not be known.” 17
In the next life, the deeper truth contained in Jesus’ teachings, including the parables and “dark sayings,” will also be revealed. There, in heaven’s light, all will become so clear and so wonderful that we will be moved to proclaim those truths from the housetops. As it is written, “What I say to you in the darkness, say in the light; and what you hear in the ear, preach upon the housetops” (10:26-27).
Nor do we need to wait until the other life to preach the truth that Jesus reveals to us—even if it means that some will hate and despise us, and others will want to put us to death. Despite the opposition, we, like the early apostles, are called to proclaim the truth as we understand it, courageously and fearlessly, knowing that death cannot touch our immortal soul. Therefore, Jesus says to His apostles, “And be not afraid of those that kill the body, but are not able to kill the soul; but rather be afraid of Him who is able to destroy both soul and body in hell” (10:28).
If taken literally, these words seem to indicate that we should fear God who is capable of destroying our soul by sending us to hell. The truth is, however, that God loves us, and sends no one to hell. Proverbial “hellfire” is nothing more than the burning lusts of selfish ambition, the unquenchable fires of hatred, and the feverish flames of hellish longings. We go there by the choices we make, freely, and without the least compulsion. Therefore, it is only an appearance that God casts anyone into hell. 18
While fear of hell can serve as an important motivation in the beginning of our regeneration, the love of heaven can gradually replace that fear. Instead of the fear of hell, we can have what is called “holy fear.” This is the fear of doing or even of thinking anything that is against the Lord’s commandments or against the neighbor. Therefore, to love the Lord, to keep the commandments out of that love, and to be well-minded towards our neighbors out of a genuine concern for their welfare, is to live the life of heaven even while on earth. 19
“You Are of More Value Than Many Sparrows”
29. Are not two sparrows sold for an assarion [penny]? And not one of them shall fall upon the earth without your Father.
30. And of you, even the hairs of the head are all numbered.
31. Fear not therefore; you are of more value than many sparrows.
After a series of dire warnings, Jesus again offers words of comfort to His apostles. He says, “Are not two sparrows sold for a penny? And not one of them shall fall upon the earth without your Father’s permission. And even the hairs of your head are all numbered. Fear not therefore; you are of more value than many sparrows” (10:29-31).
In essence, Jesus is telling His disciples that their trust in God should override any fears that they might have. While people might consider sparrows to be of little value, God still cares for them. And yet, Jesus says to each of us, “You are of more value than many sparrows.” 20
More deeply, sparrows, like all birds mentioned in the Word, signify thoughts. Just as birds can flit from object to object, our thoughts can flit from topic to topic. Just as birds can soar to great heights in order to enjoy a “bird’s eye view” of the landscape beneath them, our thoughts can rise above current circumstances so that we might see the bigger picture. In this case, the seemingly insignificant sparrow symbolizes the very least of our thoughts. And yet, the Lord takes note of and cares for these. Even the most fleeting thought matters to God. 21
Jesus goes on to say, “Even the hairs of your head are all numbered.” Once again, Jesus is reassuring His disciples that they have nothing to fear. God knows all about them and cares about them so much that every single hair on their head is numbered.
In the spiritual sense, the phrase “the hairs of your head are all numbered” refers to the perfect ordering of our regeneration. Whatever happens to us, whether we perceive it to be in our favor or not, can be used for our spiritual progress and development. As it is written in the Hebrew scriptures, “The steps of a good man are ordered by the Lord…. Though he may fall, he is not utterly cast down, for the Lord upholds him with His strong right hand” (Psalm 37:23-24). 22
Jesus then says, “Fear not for you are of more value than many sparrows.” This is the third time within just six verses that Jesus has repeated the admonition, “Fear not.” It is clear that Jesus wants the apostles to be bold and courageous as they proclaim His message to others. And the only way that they can attain this level of courage is through a complete trust in God.
A practical application
It is sometimes taught that we must somehow summon up courage or muster confidence in ourselves in order to overcome fear and meet the challenges that come our way. But true courage and confidence comes not from trusting in self, but rather from trusting in God. As a practical application, then, remember that God is inmostly with you, even in every thought you think and in every step you take. By placing your trust in God, knowing that He always leads to a good end, you can go forward to meet the challenges that each day brings. Take to heart Jesus’ words, “You are of more value than many sparrows,” and “the hairs of your head are numbered.” He who loves, cherishes, and values you is with you in every challenge you may face. Therefore, have faith as you go forward, filled with confidence in God. 23
“I Did Not Come to Bring Peace, But a Sword”
32. Whoever therefore shall profess Me before men, I also will profess him before My Father that [is] in the heavens.
33. But whoever shall deny Me before men, I also will deny him before My Father that [is] in the heavens.
34. Suppose not that I am come to cast peace upon earth; I am not come to cast peace, but a sword.
35. For I am come to set a man at variance against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.
36. And the man’s enemies [shall be] they of his own house.
37. He that loves father or mother above Me is not worthy of Me, and he that loves son or daughter above Me is not worthy of Me.
38. And whoever does not take his cross, and follow after Me, is not worthy of Me.
39. He that finds his soul shall lose it, and he that loses his soul for My sake shall find it.
40. He that receives you, receives Me, and he that receives Me, receives Him that sent Me.
41. He that accepts a prophet in the name of a prophet shall receive the reward of a prophet; and he that accepts [someone] just in the name of [someone] just shall receive the reward of [someone] just.
42. And whoever shall give a cup of cold [water] to one of these little ones to drink in the name of a disciple, amen I say to you, he shall not lose his reward.”
As Jesus continues to instruct His apostles, He becomes even more specific about what this missionary journey will entail. First of all, the apostles must be very open about their profession of faith in Jesus. “Whoever shall profess Me before men,” says Jesus, “I will also profess him before My Father that is in heaven” (10:32).
In the literal sense, this is understood to mean that Jesus is the perfect intermediary between us and the Father. As a divine mediator, Jesus will not only take away our sins, but will also reconcile us with the Father, thereby protecting us from God’s wrath and from God’s avenging justice. For some, this means that Jesus has taken upon Himself the punishment that we deserve, thereby setting us free from divine condemnation. 24
While the literal sense seems to indicate that this is indeed Jesus’ role, there is another way of understanding these words. The truth that Jesus teaches serves as our divine mediator. In living by this truth, we come into a life of goodness, that is, a life of charitable service. In this regard, Jesus does not protect us from God’s wrath. Rather, He connects us with God’s love. This is the love that has been within Jesus from eternity and is called “the Father.” 25
If, however, we do not profess our faith in Jesus before men, Jesus says, “I will deny him before My Father that is in the heavens” (10:33). Once again, this appears to be a continuation of the literal sense—meaning that if we do not have the courage to declare our faith in Jesus, Jesus will, in turn, refuse to serve as an intermediary between us and the Father. As a result, we will be exposed to the Father’s wrath and experience the condemnation that we deserve.
And yet, when it is understood that there is only one God, we can see that Jesus is not talking about being reconciled to an angry God of retributive justice. On the contrary, Jesus is speaking, once again, about how we can come into greater or lesser conjunction with God’s love through leading good lives in accordance with the commandments. This is how we accept or deny God. In this approach, God is no longer seen as angry and vengeful. He is simply giving us the choice to accept or deny Him. 26
In order to do so, however, we need to develop the capacity to discern between good and evil, truth and falsity. In sacred scripture, this ability to make sharp discernments is described as a “sword.” As Jesus puts it, “I did not come to bring peace, but a sword” (10:34).
This is the sword of truth. It is the sword that not only defends against falsity, but also makes those fine discernments that are so necessary for our spiritual growth. Here Jesus returns to what He said earlier when He spoke about brother against brother, father against child, and children against parents. While it is true that disagreements about religion and about the nature of God can divide a family, the language that Jesus uses is much stronger. He says, “I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law. And a man’s foes shall be those of his own household” (10:35-36).
These are forceful words. They cause us to reflect on the nature of Jesus’ mission, and on the mission He is now describing for His disciples. It is rightly believed that Jesus came to bring peace, not division; harmony, not discord; and unity not separation. After all, He is called the “Prince of Peace” (Isaiah 9:6). And yet, if we take Jesus’ words literally about not bringing peace, but a sword, we are caught in what seems to be an irreconcilable contradiction. How can Jesus bring both reconciliation and separation, peace and conflict, unity and division?
This paradox can be reconciled, but only if we look beneath the surface to see what Jesus is saying at a deeper level. As we have mentioned, the sword that Jesus brings is a spiritual sword. It is not a sword that cuts flesh and kills bodies, but rather the sword of truth. It is a well-sharpened sword designed to defend us against the evils and falsities that assail us from within. This is what Jesus means when He says, “A man’s foes shall be those of his own household” (10:36).
From this perspective, these “household foes” are not parents, children, siblings, or relatives. Rather, these spiritual terms represent every selfish inclination and false idea that will rise up to destroy our desire to live a new life according to Jesus’ teaching.
For example, when Jesus says in the next verse, “He who loves father or mother above Me is not worthy of Me” (10:37), He is not speaking about our biological parents. More deeply, Jesus is speaking about our inherited inclinations to evil and falsity, represented by the phrase “father and mother.” These are the foes of our own household. If we love these inherited inclinations to falsity and evil more than we love God, we are not yet truly receiving His new truths and loving desires.
Similarly, when Jesus says, “He who loves son or daughter above Me is not worthy of Me” (10:37), He is not speaking about our biological children. Rather, He is speaking about the corrupt offspring of evil and falsity. Once again, Jesus is using the language of sacred scripture to describe the way evil desires and evil practices give birth to further evil thoughts and behaviors. He is describing how false ideas give birth to even more false ideas—like a lie that must be supported with further lies. 27
It is, of course, supremely important that the love of God is our highest priority, even more important than the love we have for father, mother, sons, and daughters. At the literal level, Jesus is simply saying that we should love God above all else, even father and mother. Similarly when Jesus says that we should love Him more than we love our sons and daughters, He is again saying that we should love God above everything else.
And yet, it must be understood that Jesus is not talking about bringing discord and division to families. Nor is He encouraging us to see our parents and children as rivals for His attention or as our foes. In spiritual reality, the foes within our own “household” are the selfish desires and false ideas that attempt to invade our mind. So that we might ward them off, we need the sharp discernments that come to us through learning truth from the Lord’s Word. This is our “sword.” And the more we use it, the sharper it becomes. 28
Take up your cross
Jesus has been speaking about what it takes to be worthy of Him. Those who love father or mother more than Him, “are not worthy of Him.” Similarly, those who love son or daughter more than Him, “are not worthy of Him.”
Jesus now says, “He who does not take up His cross and follow after Me, is not worthy of Me” (10:38). He then adds, “He who finds His life will lose it, and he who loses His life for My sake, will find it” (10:39). The words “Take up your cross,” can be understood in various ways. For some, it means to be willing to undergo crucifixion, even as Jesus was crucified. For others, it means to courageously bear whatever limitations we might have, without complaint.
But it can also mean the willingness to die to self. In this regard, taking up our cross and following Jesus is a call to rise above the self-centered demands of the ego so that we might better love and better serve others. It is a call to follow Him who shows us the way to live for others rather than for oneself alone, even if it means dying to selfish concerns.
It is for this reason that Jesus says, “He who finds his life will lose it, and he who loses his life for My sake, will find it.” If we live only for this world and for ourselves, we might find temporary enjoyment. But, in the end, we will lose everything because the things of this world perish. If, however, we live for others and for God, willingly forgoing lower pleasures in exchange for higher delights, the loss of selfish desire becomes the gain of eternal life. This is because the higher delights, which include supreme love to the Lord and the love of serving the neighbor without thought of reward, endure forever. 29
In asking His apostles to give up everything, even their very lives, in order to faithfully follow Him, Jesus takes another step in revealing His divine identity. It is at this point that Jesus reveals, for the first time, not only that He has been sent by the Father, but also that whoever receives Him receives the Father. As Jesus puts it, “He who receives you receives Me. And he who receives Me receives Him who sent Me” (10:40).
At a deeper level, Jesus is saying that whoever receives the truth that the disciples teach also receives the truth that Jesus teaches; and when anyone lives according to this truth, that person will also receive the love that is within that truth. This is what it means to also receive the Father—that is, “Him who sent Me.”
So far, this is the boldest declaration of Jesus’ divine identity. His words add up to something like this: Whoever receives Me, receives God. Surely, Jesus is gradually revealing His divinity.
A cup of cold water
This chapter closes with a final word of encouragement to the disciples. Jesus says, “Whoever gives one of these little ones a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward” (10:42).
In these words, Jesus is reassuring His disciples that even the least effort to share truth, represented by the words, “a cup of cold water,” or even the least effort to embody truth in a simple act of kindness, no matter how small, will be rewarded—provided that it is done “in the name of a disciple.” It matters not how little or how much we accomplish. Even “a cup of cold water,” given in the right spirit, will suffice.
These are the final words of Jesus’ commission to His apostles as He sends them forth to preach the good news. The simplicity of these closing words contrasts sharply with the loftier goals that Jesus mentioned at the outset. At that time, Jesus told His apostles to “heal the sick, cleanse the lepers, raise the dead, and cast out demons.” Now, in this conclusion, Jesus seems to be saying that the mere act of giving a cup of cold water to a little one in the name of a disciple will be sufficient.
When we consider what this means, however, this final act of service can be seen as the culmination of the apostles’ commission. Spiritually speaking, once the sick are healed, the lepers cleansed, the dead raised, and the demons cast out, we are ready to learn. In this regard, the “little ones” in each of us represent the willingness to be instructed. This is a place of innocence in us that longs to know what is true so that we might do what is good. The cup of cold water that is given in the name of a disciple, then, is sharing truth with those who are thirsty for spiritual direction and willing to learn. 30
Jesus’ commission is given to inspire and encourage His disciples. Knowing that they are about to face persecution, Jesus is assuring them that whatever they say or do, no matter how great or small, if done in the right spirit, will have the blessings of heaven within it—inner peace and limitless joy. This is what Jesus means when He says, “Whoever shall give to one of these little ones a cup of cold water in the name of a disciple shall not lose his reward” (10:42).
A practical application
Throughout the day there are many opportunities to “give a cup of cold water in the name of a disciple.” A kind word, spoken from love, and yet embodying truth can be as refreshing as a cup of cold water. Educators who go beyond academics to teach the value of sharing, the importance of cooperation, and respect for classmates, are giving their students a “cup of cold water.” Whenever this is done with the spiritual welfare of others in mind, it is done “in the name of a disciple.” Also, whenever we are teaching from innocence to those who are in innocence, we are teaching “in the name of a disciple.” As a practical application, then, look for opportunities to lift others up. It could be as simple as a word of appreciation while going through the checkout line at the market, or sending a hand-written thank-you note, or opening a door, or giving a smile. To the extent that the truth you know is embodied in these simple acts of kindness, you will be giving a cup of cold water to others—and perhaps providing a moment of cool relief amidst the feverish pursuit of worldly aims. 31
脚注:
1. TCR 283: “The Ten Commandments are the most important thing in the Word…. In a brief encapsulation, they include all the elements of religion, providing for God’s connection to a person, and for a person’s connection to God.”
2. The Greek word apóstolos [ἀπόστολος] means “one who is sent” or “messenger.” We are “disciples” when being instructed by the Lord, and we are “apostles” when we are being sent off to carry His message to others. See AC 10490: “To be a disciple of the Lord is to be led by Him and not by self, thus by the goods and truths which are from the Lord, and not by the evils and falsities which are from one’s self.” Also, AR 79: “The term ‘apostles’ signifies all who teach the goods and truths of the church, and in the abstract sense, this term refers to the goods and truths of doctrine.”
3. AR 17: “John represents the good of life, and Peter the truth of faith.” See also AE 821: “The twelve apostles, like the twelve tribes of Israel, represented all things of truth and good. Also, Peter, James, and John, signified faith, charity, and the works of charity, in their order. It follows, therefore, that when they were together, they represented these as one. It is said, as one, because the faith that is a faith without charity has no existence; and the charity that is a charity without works has no existence.”
4. AC 4169: “The ‘gentiles’ to whom they should not go, denote those who are in evils. The ‘cities of the Samaritans’ denote those who are in falsities; and ‘sheep,’ those who are in goods.”
5. AE 242:22 “Jesus said to His disciples, whom He sent forth to preach the gospel, that they should possess no gold, nor silver, nor brass in their purses. By this was represented that they should have nothing of good and truth from themselves, but only from the Lord, and that all things would be given them freely. ‘Gold’ signifies the good of love.” See also AE 827:6: “Gold and silver, signify the knowledges of good and truth from the Word.” See also HH 115: “In the Word, ‘gold’ signifies the celestial good … ‘silver’ signifies spiritual good … and ‘copper’ signifies natural good.”
6. AE 904: “It is according to divine order for what is general to precede, in order that particulars may be introduced into them, rightly arranged, made homogeneous, and joined together in close connection.”
7. AC 7353: “The ancients compared the mind of a person to a house, and those things which are within a person to chambers. The human mind is indeed like this; for the things therein are distinct, scarcely otherwise than as a house is divided into its chambers; those things which are in the middle are like the inmost parts; those which are at the sides are like the outer parts, these being compared to the courts; and those which while outside are connected with the inside parts, being compared to the porches.”
8. AC 3148: “Traveling and journeying signified what relates to instruction, and thence to life…. In the spiritual sense, any impurity that should adhere and defile the house, that is, the person [should be shaken off]. This is evident from the fact that the disciples were to shake off the dust of the feet, if the city or the house would not receive peace.”
9. AC 7418:2: “By ‘Sodom and Gomorrah’ are meant those who are in evil of life, but who have known nothing of the Lord and the Word, and thus could not receive. From this it can be seen that there is not meant a house or city which would not receive the disciples, but those who are within the church and do not live the life of faith. Everyone can see that a whole city could not be damned because they did not receive the disciples and at once acknowledge the new doctrine which they preached.”
10. DP 210:2: “If you wish to be led by the divine providence, use prudence as a servant and steward who faithfully dispenses the goods of his master.”
11. AC 197 “To the earliest people a ‘serpent’ signified circumspection, lest they be hurt by evil.”
12. AE 195:13: “The words ‘False prophets in sheep’s clothing, who inwardly are ravening wolves’ describe those who teach falsities as if they were truths. In outward appearance, they live a moral life. But when they are by themselves, and thinking from their spirit, they are thinking only of themselves and the things of the world, eagerly depriving others of truths.” See also AC 1079: “They who are in charity scarcely see the evil of others, but observe all their goods and truths, and put a good interpretation on what is evil and false. Such are all the angels, which they have from the Lord, who bends all evil into good.”
13. AC 8628: “There were some who supposed that wisdom consisted in those things that belong merely to the memory, such as languages, matters of history known to the literary world, mere facts known from experiments, technical terms, especially philosophical ones, and other things like these. Because they supposed that those things themselves constituted wisdom, they did not use this knowledge as a means to the attainment of wisdom, Moreover, because these spirits did not use organized knowledge as the means to develop true rationality in themselves, they have little perception in the next life…. In using their knowledge to discredit matters of faith, they completely destroy their power of understanding. Like owls they see in thick darkness, viewing falsity as truth and evil as good.” See also AC 195: “The sensuous things in a person are called ‘serpents’ because as serpents live close to the earth, so sensuous things are those next to the body. Consequently, reasoning concerning the mysteries of faith—that is, reasoning based on sensory evidence—is called the ‘poison of a serpent,’ and those who reason in that way are called ‘serpents.’ Because the reasoning of such persons is primarily from sensory evidence, that is, from visible things (such as are things earthly, bodily, worldly, and natural), it is said that ‘the serpent was more subtle than any beast of the field.’”
14. AC 10265: “Divine Love, called the Father, exists within the Lord’s Divine Human [Jesus Christ], called the Son.” See also TCR 167: “The Holy Spirit is the divine that goes forth out of the Lord [Jesus Christ] from the Father” This is analogous to a person who has an inmost soul, visible body, and an influence on others. Similarly, the Father, Son, and Holy Spirit are not three separate persons, but three aspects of One God. See Ath 4: “The Father signifies the Divine Itself, the Son the Divine Human, and the Holy Spirit, the Divine proceeding.”
15. AC 3703:23: “ In the Word, it is written that ‘Brother will deliver up brother to death, and the father his children, and children will rise up together against parents and will kill them’…. This is when evil rises up against truth, and falsity against good.”
16. AC 3488:7: “The words, ‘He who endures to the end’ refer to people who does not allow themselves to be led astray, and so do not yield in times of temptation.” See also AC 6663:2: “Most spirits who come from the world and have lived the life of the Lord’s commandments, before they can be uplifted into heaven and joined to societies there, are infested by the evils and falsities pertaining to them, to the end that the evils and falsities may be removed. This is because the impurities which they have contracted in the life of the body in no way agree with heaven. The infestations take place by their being immersed in their evils and falsities; and while they are in them, spirits who are in like evils and falsities are present, and labor by every means to lead them away from truth and good…. When this is being done, not only are the truths and goods strengthened which had been implanted before, but more are instilled; this being the result of every spiritual combat in which the combatant is victorious…. From all this it can now be seen how it is to be understood that truths grow according to infestations, which is signified by ‘as they were afflicted, so they multiplied and grew,”
17. AC 7795:2: “It is believed that people [at the time of death] are at once either condemned or saved, and that this is done without going through a process. But the case is otherwise. Justice reigns there [in the afterlife], and people are not condemned until they know for themselves, and are inwardly convinced, that they are in evil, and that it is utterly impossible for them to be in heaven. Their own evils are also laid open to them, according to the words of the Lord…. ‘Nothing has been hidden that will not be revealed.’”
18. AC 5071: “The eternal fire into which they were to depart is not material fire, nor is it a tormented conscience, but a craving for evil. For cravings like this in people are spiritual fires which consume them during the life of the body and torment them in the next life. Because of these fires burning within them, the inhabitants of hell use dreadful methods to torture one another.” HH 570: “Infernal fire is the lust and delight that spring from the love of self and the love of the world as their origins. The evils flowing from these loves are contempt of others, enmity and hostility against those who do not favor them, envy, hatred, and revenge, and from these fierceness and cruelty…. And as these evils breathe forth continually the destruction and murder of those whom they account as enemies, and against whom they burn with hatred and revenge, so it is the delight of their life to will to destroy and kill, and so far as they are unable to do this, to will to do mischief; to injure, and to exercise cruelty. These are the things meant by ‘fire’ in the Word, where it deals with evil people and the hells.”
19. AC 2826:13: “The ‘fear of God’ in worship is either from fear, or from the good of faith, or from the good of love. But the more there is of fear in the worship, the less there is of faith, and the less still of love. On the other hand, the more of faith there is in the worship, and especially the more there is of love, the less there is of fear…. Holy fear is not so much the fear of hell and of damnation, as it is of doing or thinking anything against the Lord and against the neighbor, and thus doing or thinking anything against the good of love and the truth of faith.” See also AC 10715: “The love of what is good and the consequent faith or belief in what is true constitute the life of heaven. On the other hand, the love of evil and the consequent belief in what is false constitute the life of hell.”
20. AC 5122:3: “All advances and developments [in spiritual life] are unending in people who are being reborn, stretching from their infancy all the way to the end of their life in the world and beyond to eternity…. People
are completely unaware of this, but the Lord knows absolutely all of it and provides for it every moment. If He let up for just a second, all development would be disrupted. What comes first looks to what comes next in an unbroken chain and produces a series of consequences to eternity. Divine foresight and providence exist in every single detail, even in the very smallest details. If it did not, or if it took only a general sort of care, the human race would perish.”
21. AC 5149:2: “One who does not know that ‘birds’ signify things of the intellect, cannot know otherwise than that where ‘birds’ are mentioned in the Word, either birds are meant, or else they are used by way of comparison, as in common speech. Except from the internal sense no one can know that by ‘birds’ are meant things of the understanding such as thoughts, ideas, reasonings, principles, consequently truths or falsities.”
22. DP 332:4: “If the process of divine providence is so unfailing in the growth and reproduction of trees, it must by all means be unfailing in our own reformation and regeneration. We are far more important than trees…. As the Lord said, ‘Even the hairs of your head are all numbered.’”
23. AC 8455:1-2: “Peace holds within itself trust in the Lord. It is the trust that He governs all things, provides all things, and that He leads towards an end that is good. When people believe these things about the Lord, they are at peace. They fear nothing and no anxiety about things to come disturbs them. People come into this state in proportion as they come into love to the Lord. All evil, especially self-confidence, takes away this state of peace.”
24. Lord 18: “It is believed in the church that the Lord was sent by the Father to make atonement for the human race, and that this was accomplished by His fulfilling the Law, and by the passion of the cross; and that He thus took upon Himself damnation, and made satisfaction. Moreover, that without this atonement, satisfaction and propitiation, the human race would have perished in eternal death; and this from justice, which is also called by some, avenging justice. It is true that, if the Lord had not come into the world, all mankind would have perished. But how it is to be understood that the Lord fulfilled all things of the Law, and also why He suffered the cross may be seen in their respective chapters. From these chapters, it may be seen that it was not on account of any avenging justice [on God’s part], because this is not a divine attribute. Justice, love, mercy and good are divine attributes. God is justice itself, love itself, mercy itself and good itself. And where these are, there is nothing of vengeance, and consequently no avenging justice.”
25. AC 6804:3: “It is known in the church that the Lord as to the Divine Human [Jesus Christ] is the Mediator, and that no one can come to the Divine Itself, which is in the Lord and is called the Father, except through the Son, that is, through the Divine Human [Jesus Christ]. Thus, the Lord as to the Divine Human [Jesus Christ] is the conjunction. Who can comprehend the Divine Itself by any thought? And if people cannot comprehend it in thought, who can be conjoined with it in love? But everyone can comprehend the Divine Human [Jesus Christ] in thought, and be conjoined with Him in love.”
26. DP 326:3-6: “To the extent that we believe in the Lord and think about Him on the basis of what we understand, the Lord is present, while to the extent that we believe in Him on the basis of our love for Him, the Lord is united with us. Conversely, to the extent that we do not believe in the Lord, the Lord is absent. And to the extent that we deny Him, we are separated from Him…. Furthermore, people who deny God in the world, deny Him after death…. Heartfelt belief in God is only possible with people who lead good lives.”
27. AC 3703:23: “And brother shall deliver up brother to death, and the father his children; and the children shall rise up against their parents, and shall put them to death…. This describes how evil will rise up against truth, and falsity against good.” See also AC 4843:4: “The phrase, ‘daughter against mother’ means the affection for evil standing opposed to truth, and ‘daughter-in-law against mother-in-law’ means the affection for falsity standing opposed to good. Now because the evils and falsities present with a person undergoing temptation exist inwardly, or are one’s own, they are called members of one’s own household in the words ‘a man's enemies will be those of his own household.’ The fact that temptations are described in this passage is evident from the Lord’s saying that He had not come to bring peace on earth but a sword; for ‘a sword’ means truth engaged in conflict.”
28. AC 9327:3: “In the Word a ‘sword’ signifies truth fighting against the falsity of evil.” See also AC 2799:2: “That a ‘sword’ signifies the truth of faith combating, may be seen from the following passage. In David:
‘Gird Thy sword upon Thy thigh, O mighty One, prosper in Thy glow and Thy majesty, ride upon the word of truth, and Thy right hand shall teach Thee wonderful things’” (Psalm 45:3-4).
29. AR 556: “To love their lives means, symbolically, to love themselves and the world; for their lives symbolize the life characteristic of a person that he has from birth, and that is to love himself and the world above all else. Therefore, not to love one’s life means, symbolically, not to love oneself and the world more than the Lord and whatever is the Lord’s…. To love the Lord means to love to do what He commands. That is because He is what He commands, for His commandments originate from Him, so that He is present in them, and is thus present in the person on whose life they are engraved, and they are engraved on a person by his willing and doing them.”
30. AE 624: “To give water to a little one signifies to teach truths from spiritual innocence, and also to teach truths to the innocent.” See also AE 102[7]: “To ‘give drink’ is to instruct in the goods and truths of faith, and thus to exercise charity.”
31. HH 281: “Innocence is the willingness to be led by the Lord.”
