3405. Confession Of Christ

A Sermon Published On Thursday, May 7, 1914.

Whoever, therefore, shall confess me before men, I will confess him before my Father who is heaven. But whoever shall deny me before men, I will also deny him before my Father who is in heaven. {Mt 10:32,33}

1. Incessantly do we preach, and you hear, that salvation is by faith in Jesus Christ, that whoever trusts in him shall be saved. This is the great and master duty — the believing, the trusting. It is here that salvation hinges and hangs: “Whoever believes that Jesus is the Christ is born by God”; “He who believes and is baptized shall be saved”; “Believe in the Lord Jesus Christ, and you shall be saved.” We conceive that it is never possible to preach that truth too often; that this ought to be in some sense the burden of every sermon; that it is the message, above all others, which every minister of Christ is sent to deliver. There is salvation in him, and in no other. We are to insist on it perpetually and constantly, and we are never to forget it, that Jesus came into the world to save sinners, even the very chief, and that, by him, everyone who believes is justified from those things from which he could not be justified by the law of Moses.

2. But, brethren, there are other matters besides faith; and while believing in Christ is the great and the main thing, yet it would be unprofitable for you — it would be unfaithful on our part, if we were to neglect other commands of Christ which come after this foundational faith, and have a very close relationship to it. Now, I am persuaded that there are in this professing Christian England hundreds and thousands of people who have some kind of faith in Christ, and I trust also a sincere one, who, nevertheless, pass over in silence the plain command of Christ about professing him before men. And there may be some, even in this congregation gathered here, who, having given Jesus Christ their hearts, have been slow to think of the next thing which he requires, and will, perhaps, feel as though I break their silence all too roughly when I shall try to press on them that they go a step further, and, having believed with the heart, will remember that the promise is, “He who with his heart believes, and with his mouth confesses, shall be saved.” “He who believes and is baptized shall be saved.” The outward confession is as much commanded as the inward believing, the one the natural fruit and expression of the other.

3. We shall, therefore, first of all, consider what is the duty taught here; and, secondly, why it is a duty; and then, thirdly, what are the sanctions of reward and penalty appended to the performance or neglect of this duty.

4. I. Our first point is: — WHAT IS THE DUTY MENTIONED HERE?

5. “Whoever shall confess me before men, I will confess him.” Observe the word. It is not “profess.” It means that, but it means more. It is “confess”; I take it, a difference worthy of observation. To “profess” Christ may be a work which anyone would do, especially in soft and silken times, when a profession may even be remunerative, when it may even add respectability to a man’s character and make his path smooth. But the “confession” has this difference in it — it is a kind of thing that comes out when a kind of accusation is brought. A man professes Christ before his brethren because they will all be pleased with him for it. Another man in the midst of enemies, who will revile and persecute him, pleads guilty to the blessed impeachment of being a Christian; confesses that what they consider a crime he considers a virtue, while they have him brought up, as it were, before their judgment seat, the crime alleged is, that this man is a follower of Christ, and therefore to be scoffed at, to be badgered, and otherwise mistreated, the man says, “I am guilty, if it is guilt: I am so vile, and rejoice in it, and I hope to be viler in it: I confess Christ, that he is mine, and I am his.” I think that is an obvious difference between profession and confession; there may be other differences, but we shall not be detained with them now. This seems to me to be clear beyond dispute. To “profess” Christ is only an easy thing; to “confess” him implies that the circumstances make that confession a deed of courage, exposing the confessing soul to peril and penalty. But he gladly accepts the suffering or the shame, and confesses that what may seem to be a foolish thing to others, is a wise thing to him. He confesses Christ.

6. I will also remark that in the Greek it is, “Whoever confesses in me before men,” by which is meant that he makes a confession of being in with Christ; he holds Christ’s doctrines: desires to imbibe Christ’s Spirit, to follow Christ’s example. He does in effect say, “There are two sides, sirs; you ask me which I take: I confess that I am in with Christ, for the battle of life: I am his servant, his soldier, I will follow his banner, and, come what may of it, I throw down the gauntlet of battle to all his adversaries. I confess in Christ. You may confess in the world, you may confess your love for pleasure, for wealth, for sin; but I will make my confession in Christ.” That is, without a doubt, the meaning of these words. It is not the profession by taking up the name of Christian; it is the confession, under dangerous circumstances, of all of Christ’s teaching and kingdom, and taking all its consequences.

7. Now, when ought a man to do this? It is a duty; when and how ought he to do it? I answer that as soon as ever a soul has believed in Christ, its next duty is to confess in Christ. It ought never to be delayed; and where it has been, the delay ought to be made up by a speedy obedience. If you ask me what is the first confession a man ought to make, I shall reply that, according to Scripture, it is by baptism. As soon as the Philippian jailor had believed, Paul took him the same hour of the night and baptized him — baptized him into the name of the Father, and of the Son, and of the Holy Spirit. When Philip met the eunuch, and had explained to him the Scriptures and so disciplined him, the very next thing the eunuch said was, “See, here is water; what hinders me to be baptized?” Everywhere throughout Scripture we read sentences like this, “Those who gladly received his word were baptized.” And from the days of John, the precursor of Christ, to the conclusion of the history of the apostles, we continually find that to all believers the command was given, “Rise, and be baptized.” It is the confession of Christ. Peter says that baptism is “not the putting away of the filth of the flesh, but the answer of a good conscience towards God.” It is a conscience enlightened and instructed, saying in outward symbol to God, “I desire to be buried with Christ, and to rise with Christ: from now on to be a dead man to my old self and my old sin, and, being now a new creature, entirely Christ’s, to live only for him.” Oh! how men have marred this most instructive ordinance! How they first of all put away the very ordinance itself in reducing it to drops of water, which never could demonstrate in parable or picture, a burial! How they then took away the proper subjects of it, and substituted unconscious infants for the intelligent believer in Christ, who comes out and says, “I follow Christ, who in the waters of Jordan went down and began his glorious kingdom on the earth by himself fulfilling righteousness by his baptism there!”

8. I charge you, my brother, search the Scriptures. I am only preaching to you what Peter preached on the day of Pentecost. We are no inventors of this doctrine; but the grand old classic of God’s inspired New Testament is our warrant; and if men would cast away all mere ecclesiastical habit, and once more bring everything to the test of the Bible, and the Bible alone, I think they would see that scriptural baptism is an ordinance for believers, in which and by which they confess Christ to be Saviour, and Lord, and King, and devote themselves, their powers and influence, as well as possessions, to his service. I ask none of you to accept this merely because it is my teaching, but because it is according to the Old Book, and, if so, accept it and obey it as Christ’s law.

9. But the next thing every believer ought to do is this: we read in the Epistle to the Corinthians; so they gave, “They gave themselves first to the Lord, and afterwards to us by the will of God.” It is the duty, then, of the believer in Christ to confess his Master by giving himself up to some Christian church. Let him find out under whose ministry he will be best edified, in whose membership he can most sweetly find rest; let him not be ashamed to go to that church and say, “Receive me, I am a brother in Christ.” Do not let him blush. Let our sisters never blush to acknowledge that they have trusted in the Crucified, that they are his servants, that they desire now and from now on to dwell with his people, and to be numbered with his disciples. Some of you, I am sure, are doing very wrong, and losing much benefit to your own souls, by not casting in your lot with the people of God. “When these were met together,” we read in the Acts of the Apostles, “they went to their own company.” Birds of a feather flock together, and if you are a bird of Paradise, seek out others and say, “I cast in my lot with you: where you dwell, I will dwell: where you worship, I will worship; your people shall be my people, and your God shall be my God.” Let me only be numbered with them, and I would rather be a doorkeeper in their assemblies than dwell in the tents of wickedness.

10. There are two forms of confession in Christ, but after them, and yet at the same time, also, it behoves every Christian to make a confession in his family. I shall not say that you are ostentatiously to stand up and declare yourself a Christian in so many words; but I shall say, that, according to your position, you are to make it sufficiently known that you are a follower of Jesus. The servant in a family may have a very different way of properly confessing Christ, from that of her master, and for the child the same method might not be suitable which ought to be adopted by the parent. To my mind, the father ought to say, “My children, our household has been poorly ordered previously. There has been no prayer: no gathering as a family around the home altar: but God has looked on me in mercy, and now, as for me and my house, we will serve the Lord. My prayer shall be for you all, that you shall be saved.” And I can imagine as the good man bowed his knee that morning, a change would pass over the whole constitution of his family. They would all ask each other, “What has happened to our father; what is this strange thing?” and it may be that, as it was with the jailor at Philippi, so it would be with the whole household: “He himself believed in God, rejoicing with all his household.”

11. But it shall be made somehow. It must be a distinct declaration made in some form or other by the Christian, that he is no longer what he was, but called out from the rest to be a follower of Jesus, “separated,” as Paul puts it, “separated, to the gospel of Christ.”

12. This confession next should be seen in all of a man’s affairs. He is not to ticket his goods, or advertise his conversion in his shop window; but from that moment, if there has been anything of trickery, if there has been anything of foul sailing, if there has been anything in him that was according to the customs of the trade, but not according to the laws of Christ, his immediately ceasing from all that without ostentation or pharisaism is to be his confession of Christ. Others may continue to do the same, and the customs of the trade may permit it; but as for him, he cannot touch the unclean thing. If he still continues to follow out the same customs and maxims, or if, outside of business, he finds his pleasure and amusements in the same places as before; or if, in any way, he remains exactly the same man as he was previously concerning sin and wrong, then surely he has denied Christ, and let him be baptized as he may, and join the church as he will, he is nothing but a pretender and imposter, for the life does not agree with the confession that he is Christ’s. “If any man is in Christ Jesus, he is a new creation, old things have passed away, and lo! all things have become new.”

13. There is no true confession where there is not a changed spirit and a transformed life, or rather the confession is such as shall suffice to condemn the man out of his own mouth, and send him out from God’s presence a revealed pretender.

14. My dear brothers and sisters in Christ, you members of this church, I ask you to ask your consciences, “Do you confess Christ in your business?” You working men, do you confess my Lord and Master by fleeing those vicious and evil habits that are so common among your class? Are you no longer the lover of the lewd song? Do you no longer laugh over the indecent story, or the one that covers vile language? Have you abandoned the public house, and all the company that frequents it? And you merchants, and you who call yourselves ladies and gentlemen, have you given up those frivolities, those empty vanities, those time-murderers, those soul-destroyers, of which most of your class are so fond? If grace does not make you to differ from your own surroundings, is it really grace at all? Where there is not a thorough separation from the world, there is good reason to fear there is no close union to Christ. The best part of our confession to Christ lies in the practically giving up everything which Christ would not sanction, and the following out of whatever Christ would ordain.

15. Sometimes to follow Christ like this by confessing in him will involve persecution, and then let me say it will be a test point with you. We cannot confess Christ at all unless we are willing to give up every connection, however dear; every relationship, however fond, sooner than let the conscience bow the knee to natural affection. You are to love as you never loved before those who are one with you in the flesh, but still Christ is to be greater everyone on your heart’s throne. Oh! there are some professors who do not do this; they have not learned the meaning of Christ’s words, “If any man loves father, or mother, or husband, or child, or wife; more than me, he is not worthy of me; and if any man loves house or land more than me, he is not worthy of me.” You tell me there are no persecutions now. Ah! indeed, perhaps if you followed Christ more fully, you would find out that there were. There is many a timid woman who still has to play the martyr, and many a trembling young believer who has to find that, if there are no burnings, there are trials of cruel mockings; and blessed are those who bear these things without fear, for the sake of Jesus! But if you flinch, if you are afraid of men, ah! then you consider yourself unworthy, and you shall not inherit the kingdom. Oh! to go with Christ through all weathers; to bear his cross up the stiff hill-side when the snowflakes beat with sting in your face. To stand with the gentle, but heroic woman in the pillory. To wear the fool’s cap for Christ, and so have the hootings of half an age about one’s brow, would be glory, and honour, and immortality. And yet many forego the honour, shrink back into their ignoble cowardice, counting themselves not fit to be the followers of Jesus!

16. There will occasionally happen — I will only mention this, and then conclude this first part — there will occasionally happen in the course of conversation times when the confessing of Christ will become to the Christian an imperative duty: as when coarse infidelity is being affirmed, or the gospel of Jesus derided.

17. I do not say that you are always to speak, for sometimes it would be casting pearls before swine; but I will say that, if any unholy cowardice will make you hold your tongue and keep silence when you might have spoken for your Master’s name, you have need to confess this sin with bitter tears, and trembling, lest that denial should not be the denial of Peter, for which there is forgiveness after serious repentance; but the denial of Judas, which followed only by remorse, made him the son of perdition. Oh! stand up for Jesus! To be ashamed to acknowledge yourself to be a Christian, ah! then Christianity may well be ashamed of you. I know that is not the name; it is Presbyterian, Puritan, Methodist, hypocrite; oh! confess the impeachment, whatever it may be! If they choose to make even the term “hypocrite” a synonym for Christian, tell them that by the way which they call hypocrisy, even so do you in all sincerity worship the Lord God of your forefathers. Be bold enough to stand in the front rank for Christ, and never hide yourself behind for fear of feeble man. He is worthy to be confessed, and dare to confess him, I beseech you. So much in explanation of the duty.

18. II. Now the second point is to urge the argument for it. WHY IS IT A DUTY?

19. To be very brief, first, the genius of the Christian religion requires it. The genius and spirit of the Christian religion is, first, light. Everything is above-board with Christianity. We have no mysteries which are only revealed to a special few. We are not like those teachers of philosophy who keep their tenets for the initiated. The religion of Jesus Christ, as far as men are able to comprehend it, is as plain as the nose on your face. We, my brother, have no learned books to which to point you, and say, “There is the secret locked up in the dead languages, and there in the process of reading some twenty tomes you may fish out the secret almost as clearly as the secret of alchemy.” No; but here is our secret — Jesus Christ, the Son of God, was made flesh, died for sinners, the just for the unjust, and whoever believes in him shall be saved. If there is any mystery, it is only because there must be something mysterious in what comes from God, and tells about him. But the gospel never aims at mystery.

20. The old church of Rome has written on her brazen brow, “Mystery, Babylon, Mother of Prostitutes!” But the Church of Jesus Christ says in the language of Paul, “We use great plainness of speech.” Now, where the very spirit and genius of Christianity is openness, bold display, a keeping back of nothing, it seems to be natural that every believer in it should never keep in concealment in his own heart his conviction, but should proclaim on the house-top what he has received.

21. Again, the genius of our religion is life, as well as light. Life is sure ultimately to be revealed; it cannot be altogether hidden. It is sure to sprout from the seed, though buried deep in the earth. Our religion is not a thing of churches, and Sabbaths, and Good Fridays, and Easters, and Christmases, and I do not know what else besides. It is a thing of everyday life, for the kitchen and the parlour, the office and factory, the court of justice, the Houses of Parliament. It intertwines itself with all the rootlets of our inner nature, and comes out in all our actions of outward behaviour and conversation. Hence, to hide it is impossible. “He could not be hidden,” should be as true of our Christian life as it was of our Lord. If it were a mere ceremony, it might be performed in, and confined to crypt or sepulchre; but since religion is a principle which acts on the entire life, it ought to be, and must be, confessed.

22. The genius of our religion is also fire. Light, life, fire, by which I mean energy, divine energy. The Christian is, above all, a propagandist. It is he who, having a better truth than the Pharisees ever had, excels them in the missionary spirit. He will cross sea and land to make one proselyte, for the flaming religion of Jesus Christ can never be kept in the heart of the man who receives it. Even fire cannot be confined, for once it falls among the stubble, the conflagration must spread. The God who answers by fire is a God who shall reign over this world, and the God of Christianity is that God of fire. Hence, beloved, since you are expected to operate on others by your life and teaching, you must not dream of concealing your faith, for your religion requires it.

23. In the next place, genuine love dictates it. Ashamed of Jesus, who bought you with his blood, forgave you all your sins, made you a child of God! Oh! by the five wounds, and by the glorious passion, and the bloody sweat, and the travail of his soul, by the hands that bore your name in heaven, by the heart that beats with love for you, how can you deny him? Beloved in the heart of Jesus: — 

   When you blush be this your shame,

   That you no more revere his name.

But never, never be ashamed of one so dear to you. Love inspires it.

24. But gratitude also requires it. Surely, brethren, those who are converted to God owe great gratitude to the Church of Christ, which was the instrument, in most cases, of their conversion. How can we prove that gratitude so well as by assisting that Church in all its work, so that others also may be blessed? When I think of some Christians who say they love Christ, but have never joined the Church, I ask them, “Suppose everyone else did the same — every other Christian has the same rights as you — suppose, then, that all Christians should refuse to join in church organization, how would there be any hope for the world?” “Oh!” you say, “all others may do it!” No, if you may neglect it, others may. Was it not through some minister of Christ that you first heard the gospel? Was it not through the Sunday School or through some printed word that you first came to know Christ? Repay the debt you owe to the Church by casting in your lot with your fellow Christians, and seeking to do the same for some other, who, as yet, is unrenewed by grace.

25. Prudence also, let me say, suggests it to you. “Prudence,” you answer, “why, I thought it was prudence to keep out of the Church, for fear I should dishonour Christ.” That is imprudence, for it is going on your own way, a road Christ never marked for you. The best prudence is to do exactly what the Master asks; for, then, if anything should come amiss, you are not accountable for it. “But,” you say, “suppose I should dishonour Christ?” Yes, and suppose you are dishonouring Christ now? I think you had better run that risk than take the absolute certainty that you are dishonouring him by your disobedience. “Well,” one says, “if I were to affirm myself a Christian, I should feel it such a solemn thing.” Therefore, do it; for we need solemn things to keep us back from sin. “I should feel it such a bond to keep me in holiness.” You require such a bond; accept it, and it shall be no more a chain to you, if you are sincere, than wings are a burden to a bird, or sails become an impediment to a ship.

   Take his easy yoke and wear it,

      Love will make the burden light;

   Grace will teach you how to bear it

      You shall bear it with delight.

But, beloved in Christ, for your own good’s sake, do not be slow to do what your Master asks.

26. One other word will suffice. Over and above all other reasonings, comes this: Christ requires it. Hear his words tonight: mine are only feeble, but let his roll in your souls like thunder, “Whoever shall confess me before men, I will also confess him before my Father who is in heaven; but whoever shall deny me before men, I will also deny him before my Father who is in heaven.”

27. Now, notice from the context, that denial means “whoever shall not confess.” The two verses are put in apposition {parallelism} and opposition. There is a blessing for the confessor. The curse is for the non-confessor. “Whoever shall not confess me” — for that is the denying here meant — “before men, I will deny him before my Father who is in heaven.” Will you wilfully disobey the Master you profess to serve? Will you raise quibbles to his face, and questions in his very presence? They are his words. They can bear no other meaning. They are not to be disputed, but to be obeyed. These are not the decrees of the Council of Trent, or you might fling them to the winds. They are not the ordinances of a bench of bishops, or you might tread them underfoot. These are not the commands of any minister of any sect, or you might, if you wish, reject them. But they are the royal authoritative words of Jesus Christ himself. I charge you, by your loyalty to your King — I charge you by your indebtedness to your Redeemer — I charge you by your love for him whom you call Master and Lord, if so far you have not confessed him, hurry and do not delay to keep his commandment, and acknowledge him, so that he may acknowledge you, and never be ashamed of him again, lest at the last he should be ashamed of you.

28. I shall urge no other reason. If that last does not convince, the spirit of obedience is lacking; and I would not even ask any of you to confess Christ if you did not intend to obey him. Were it otherwise, I would say, “Stand back! Stand back!” If you do not love him, he has never washed you from your sins; if he is not your Saviour, if you have never been born again, if you are not truly his servant in the name of God, do not touch baptism, or his Supper; never come to the Communion Table if you have no right there; do not profess to be a Christian if you are not; and do not say, “Our Father who is in heaven,” for your Father is not in heaven; you have no part or lot in this matter, you are in the gall of bitterness and bond of iniquity; and, harsh as the words may sound, these words are true, “Repent, and be converted,” so that you may obtain these blessings. Fly to Christ, and trust in him, for until you do you have no right to the ordinances of God’s house; there is no room for you in God’s family: you are not his child, but an alien, a stranger, an outcast. May the Lord, in his mercy, bring you to know it, and then bring you to Jesus, and adopt you into his household, and you will give him the praise.

29. III. Now, the last thing is to be treated with brevity, but great solemnity, because we are to enquire: — WHAT ARE THE REWARDS AND PENALTIES ATTACHED TO THIS DUTY?

30. Here we have two sanctions. “He who confesses me before men, I will confess him before my Father who is in heaven.” Take this sentence home with you, every one of you. What Christ is to you on earth, that you will be to Christ in heaven. I shall repeat that truth. Whatever Jesus Christ is to you on earth, you will be to him in the day of judgment. If he is dear and precious to you, you will be precious and dear to him. If you thought everything of him, he will think everything of you. There are in my text, it appears to me, two judgment seats. There is one on which you sit, and there is one before you, which is better. Shall I take the world — the world which condemns two things: it condemns civil vices and holy duties? Shall I take the world, which will call me a bigot, a fanatic, if I go with Christ? Shall I take the world with its pleasures and amusements? Shall I take it with its sins and laxities of morals, with its looseness and general trifling? Shall I take that, or shall I take my Lord and Master, and be thought a fool because I dare not, cannot do as others do? Shall I stay in the narrow path which he has mapped out? Which shall it be? I believe that salvation is by grace, but there is such a thing as a human will, and God does not violate it. There is a time when every man sits just on that judgment seat; and blessed be he to whom God gives grace to say: — 

   Jesus, I, my cross have taken,

   All to leave and follow thee.

31. On that judgment which you now make, sitting on that judgment here, humanly speaking, will depend on that other judgment from the other judgment seat of the great white throne. I think I see the Master; he has come in the clouds of heaven. Listen, how the silver trumpets ring; the dead are rising; the pillars of heaven are shaking; stars are falling; solemnities, unseen before, attend the dread assize; and the books are opened, and every soul may be judged by this one thing — did he confess me before men? Did he call me his Master in his heart, and give himself up to my cause? Then I confess that he is mine, and, though he was poor and despised, rotted in a dungeon, or was burnt at the stake amid execrations — I confess him: he is mine. He said that I was his, and now I say in return that he is mine. He judged that he would take me; I judged that I have taken him. He confessed me; I confess him.

32. But see the other — see the timorous wretch who knew something about Christ, but knew too much about the world — who loved the silver of Demas, or the pleasures of Jezebel — let him come forward.

33. What is the Master’s sentence about him? It is very short, but very full, “I never knew you.” They did not know Christ on earth, and now he does not know them. He is the only Saviour, and that only Saviour does not know them. They were the carefree party, and there was much ridicule poured on belief in Christ. The carefree young lady thought that she must take her share in this, or she might be suspected of falling in with the despised people of God. She did not know Christ. No! and he will not know her in that day when the beauty will have gone from her cheek, and the grace and charm will have departed from her form.

34. Yes! that man of business who was talking the other day with his fellows, and the conversation turning on religion, there was some joke made against the gospel, or some of its sacred doctrines, and though he know it was wrong and base, he thought he must joke, too, unless he should be thought to be one of the class who follow Jesus of Nazareth. He was too respectable to know Christ, and Christ will be too respectable to know him. Let me say to all the counts and countesses, the dukes and duchesses, the royal highnesses and royal personages of all denominations, who are frittering away their little hour, the true dignity will be to know Christ, and the true horror to be unknown by him. Oh! happy shall that man be whose name was handed down from man to man amid scorn, and shame, and spitting, because he took Christ’s part. “Stand back, you angels!” the King will say; “Stand back, you seraphim and cherubim! Make way for him; he loved me in the days of my scorn; he suffered for me on earth. I know him. My Father, I confess him before you in heaven amid the glories of my throne. I confess him before you; he is mine.” But the apostate, the turncoat, the careless, the non-confessing, whatever may be their dignities, and names, and honours, and glories here — though the world’s church may consider them good and offer a song for them beneath its domes — if they have not trusted Christ with their own heart, and have not loved him with their own soul, it shall be all in vain. Though they have been decorated and almost adored, Christ shall turn coldly on them with “I never knew you!” “But, Lord, we ate and drank in your courts!” “I do not know you; depart from me.” “But, Lord! are we then to be banished from your presence for ever?” “I never knew you; your loss is eternal; your ruin must be final.”

35. Choose, tonight, whom you will serve. By the living God, before whom I stand, I implore you tonight to decide for Christ. If God is God, serve him. If the devil is God, serve him. One way or the other. If Jesus Christ is worthy of your love, let him have it, and take up your cross. But if he is not, then still trifle with religion, and go on your way.

36. But I cannot finish like that. Consider, think, and turn to him with full purpose of heart. Give yourselves to him. Unite yourselves with God’s people wherever you may find them. Cast in your lot with the lovers of Jesus in whatever Christian denomination you may happen to find them. May the Lord bless you and them, and acknowledge you in the day when he shall appear. May God add his solemn sanction, for Jesus’ sake. Amen.

Exposition By C. H. Spurgeon {Mt 10:16-23}

16. “Behold, I send you out as sheep in the midst of wolves: therefore be wise as serpents, and harmless as doves.

It is a strange errand that you are sent on — not as dogs to fight with the wolves. Yet you are to fight with them, but you are to go as lambs in the midst of wolves. Expect, therefore, that they will tear you. Bear much, for even in that you shall conquer. If they kill you, you shall be honoured in your death. As I have often said, the fight looks very unequal between sheep and wolves; yet at the present moment there are vastly more sheep in the world than wolves, the sheep having outlived the wolves. In this country, at any rate, the last wolf is gone, and the sheep, with all their weaknesses, continue to multiply. “That is due,” you say, “to the shepherd.” And to him shall your safety and your victory be due. He will take care of you. “I send you out as sheep among wolves.” But do not, therefore, provoke the wolves. “Be wise as serpents.” Have a holy prudence. “Be as harmless as doves,” but not as silly as doves.

17-19. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; and you shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what you shall speak: for it shall be given you in that same hour what you shall speak.

And very remarkable were the answers given by the martyrs to those who persecuted them. In some cases they were altogether unlettered men, feeble women, unused to the quibbles and the catches which ungodly wise men use, and yet with a holy ability they answered all their adversaries, and often stopped their mouths. It is amazing what God can make of the weakest of men when he dwells in them, and speaks through them.

20, 21. For it is not you who speak, but the Spirit of your Father who speaks in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.

Strange venom of human nature. It never grows so angry against anything as against God’s truth. Why is this? False religions will tolerate each other, but they will not tolerate the religion of Christ. Is this not all accounted for by that old dark saying at the gates of Eden, “I will put enmity between you and the woman — between your seed and her seed.” That enmity is sure to come up as long as the world stands.

22, 23. And you shall be hated by all men for my name’s sake: but he who endures to the end shall be saved. But when they persecute you in this city, flee into another: for truly I say to you, ‘You shall not have gone over the cities of Israel, until the Son of man is come.’”

They had not been able to get all through Palestine before the destruction of Jerusalem. Perhaps we shall scarcely have been able to preach the gospel in every part of the world before our Master’s speedy footsteps shall be heard.