The Training of the Twelve


     The instructions given by Jesus to the twelve in sending them forth on their first mission, are obviously divisible into two parts. The first, shorter part, common to the narratives of all the three first evangelists, relates to the present; the second and much the longer part, peculiar to Matthew's narrative, relates mainly to the distant future. In the former, Christ tells His disciples what to do now in their apprentice apostleship; in the latter, what they must do and endure when they have become apostles on the great scale, preaching the gospel, not to Jews only, but to all nations.

     It has been doubted whether the discourse included in the second part of the apostolic or missionary instructions, as given by Matthew, was really uttered by Jesus on this occasion. Stress has been laid by those who take the negative view of this question on the facts that the first evangelist alone gives the discourse in connection with the trial mission, and that the larger portion of its contents are given by the other evangelists in other connections. Reference has also been made, in support of this view, to the statement made by Jesus to His disciples, in His farewell address to them before the crucifixion, that He had not till then spoken to them of coming persecutions, and for this reason, that while He was with them it was unnecessary.[8.29 Finally, it has been deemed unlikely that Jesus would frighten His inexperienced disciples by alluding to dangers not imminent at the time of their mission in Galilee. These doubts, in view of the topical method of grouping his materials undoubtedly followed by Matthew, are legitimate, but they are not conclusive. It was natural that Jesus should signalize the first missionary enterprise of the twelve chosen men by some such discourse as Matthew records, setting forth the duties, perils, encouragements, and rewards of the apostolic vocation. It was His way, on solemn occasions, to speak as a prophet who in the present saw the future, and from small beginnings looked forward to great ultimate issues. And this Galilean mission, though humble and limited compared with the great undertaking of after years, was really a solemn event. It was the beginning of that vast work for which the twelve had been chosen, which embraced the world in its scope, and aimed at setting up on earth the kingdom of God. If the Sermon on the Mount was appropriately delivered on the occasion when the apostolic company was formed, this discourse on the apostolic vocation was not less appropriate when the members of that company first put their hands to the work unto which they had been called. Even the allusions to distant dangers contained in the discourse appear on reflection natural and seasonable, and calculated to re-assure rather than to frighten the disciples. It must be remembered that the execution of the Baptist had recently occurred, and that the twelve were about to commence their missionary labors within the dominions of the tyrant by whose command the barbarous murder had been committed. Doubtless these humble men who were to take up and repeat the Baptist's message, "Repent," ran no present risk of his fate; but it was natural that they should fear, and it was also natural that their Master should think of their future when such fears would be any thing but imaginary; and on both accounts it was seasonable to say to them in effect: Dangers are coming, but fear not.

     Such, in substance, is the burden of the second part of Christ's instructions to the twelve. Of the first part, on the other hand, the burden is, Care not. These two words, Care not, Fear not, are the soul and marrow of all that was said by way of prelude to the first missionary enterprise, and we may add, to all which might follow. For here Jesus speaks to all ages and to all times, telling the Church in what spirit all her missionary enterprises must be undertaken and carried on, that they may have His blessing.

     I. The duty of entering on their mission without carefulness, relying on Providence for the necessaries of life, was inculcated on the twelve by their Master in very strong and lively terms. They were instructed to procure nothing for the journey, but just to go as they were. They must provide neither gold nor silver, nor even so much as brass coin in their purses, no scrip or wallet to carry food, no change of raiment; not even sandals for their feet, or a staff for their hands. If they had the last-mentioned articles, good and well; if not, they could do without them. They might go on their errand of love barefooted, and without the aid even of a staff to help them on their weary way, having their feet shod only with the preparation of the gospel of peace, and leaning their weight upon God's words of promise, "As thy days, so shall thy strength be."[8.30

     In these directions for the way, it is the spirit, and not the mere letter, which is of intrinsic and permanent value. The truth of this statement is evident from the very variations of the evangelists in reporting Christ's words. One, for example (Mark), makes Him say to His disciples in effect: "If you have a staff in your hand, and sandals on your feet, and one coat on your back, let that suffice." Another (Matthew) represents Jesus as saying: "Provide nothing for this journey, neither coat, shoes, nor staff."[8.31 In spirit the two versions come to the same thing; but if we insist on the letter of the injunctions with legal strictness, there is an obvious contradiction between them. What Jesus meant to say, in whatever form of language He expressed Himself, was this: Go at once, and go as you are, and trouble not yourselves about food or raiment, or any bodily want; trust in God for these. His instructions proceeded on the principle of division of labor, assigning to the servants of the kingdom military duty, and to God the commissariat department.

     So understood, the words of our Lord are of permanent validity, and to be kept in mind by all who would serve Him in His kingdom. And though the circumstances of the church have greatly altered since these words were first spoken, they have not been lost sight of. Many a minister and missionary has obeyed those instructions almost in their letter, and many more have kept them in their spirit. Nay, has not every poor student fulfilled these injunctions, who has gone forth from the humble roof of his parents to be trained for the ministry of the gospel, without money in his pocket either to buy food or to pay fees, only with simple faith and youthful hope in his heart, knowing as little how he is to find his way to the pastoral office, as Abraham knew how to find his way to the promised land when he left his native abode, but, with Abraham, trusting that He who said to him, "Leave thy father's house," will be his guide, his shield, and his provider? And if those who thus started on their career do at length arrive at a wealthy place, in which their wants are abundantly supplied, what is that but an indorsement by Providence of the law enunciated by the Master: "The workman is worthy of his meat"?[8.32

     The directions given to the twelve with respect to temporalities, in connection with their first mission, were meant to be an education for their future work. On entering on the duties of the apostolate, they should have to live literally by faith, and Jesus mercifully sought to inure them to the habit while He was with them on earth. Therefore, in sending them out to preach in Galilee, He said to them in effect: "Go and learn to seek the kingdom of God with a single heart, unconcerned about food or raiment; for till ye can do that ye are not fit to be my apostles." They had indeed been learning to do that ever since they began to follow Him; for those who belonged to His company literally lived from day to day, taking no thought for the morrow. But there was a difference between their past state and that on which they were about to enter. Hitherto Jesus had been with them; now they were to be left for a season to themselves. Hitherto they had been like young children in a family under the care of their parents, or like young birds in a nest sheltered by their mother's wing, and needing only to open their mouths wide in order to get them filled; now they were to become like boys leaving their father's house to serve an apprenticeship, or like fledglings leaving the warm nest in which they were nursed, to exercise their wings and seek food for themselves.

     While requiring His disciples to walk by faith, Jesus gave their faith something to rest on, by encouraging them to hope that what they provided not for themselves God would provide for them through the instrumentality of His people. "Into whatsoever city or town ye shall enter, inquire who in it is worthy, and there abide till ye go thence."[8.33 He took for granted, we observe, that there would always be found at every place at least one good man with a warm heart, who would welcome the messengers of the kingdom to his house and table for the pure love of God and of the truth. Surely no unreasonable assumption! It were a wretched hamlet, not to say town, that had not a single worthy person in it. Even wicked Sodom had a Lot within its walls who could entertain angels unawares.

     To insure good treatment of His servants in all ages wherever the gospel might be preached, Jesus made it known that He put a high premium on all acts of kindness done towards them. This advertisement we find at the close of the address delivered to the twelve at this time: "He that receiveth you," He said to them, "receiveth me; and he that receiveth me, receiveth Him that sent me. He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward." And then, with increased pathos and solemnity, He added: "Whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward."[8.34 How easy to go forth into Galilee, yea, into all the world, serving such a sympathetic Master on such terms!

     But while thus encouraging the young evangelists, Jesus did not allow them to go away with the idea that all things would be pleasant in their experience. He gave them to understand that they should be ill received as well as kindly received. They should meet with churls who would refuse them hospitality, and with stupid, careless people who would reject their message; but even in such cases, He assured them, they should not be without consolation. If their peaceful salutation were not reciprocated, they should at all events get the benefit of their own spirit of good-will: their peace would return to themselves. If their words were not welcomed by any to whom they preached, they should at least be free from blame; they might shake off the dust from their feet, and say: "Your blood be upon your own heads, we are clean; we leave you to your doom, and go elsewhere."[8.38 Solemn words, not to be uttered, as they are too apt to be, especially by young and inexperienced disciples, in pride, impatience, or anger, but humbly, calmly, deliberately, as a part of God's message to men. When uttered in any other spirit, it is a sign that the preacher has been as much to blame as the hearer for the rejection of his message. Few have any right to utter such words at all; for it requires rare preaching indeed to make the fault of unbelieving hearers so great that it shall be more tolerable for Sodom and Gomorrah in the day of judgment than for them. But such preaching has been. Christ's own preaching was such, and hence the fearful doom He pronounced on those who rejected His words. Such also the preaching of the apostles was to be; and therefore to uphold their authority, Jesus solemnly declared that the penalty for despising their word would be not less than for neglecting His own.[8.36

     2. The remaining instructions, referring to the future rather than to the present, while much more copious, do not call for lengthened explanation. The burden of them all, as we have said, is "Fear not." This exhortation, like the refrain of a song, is repeated again and again in the course of the address.[8.37 From that fact the twelve might have inferred that their future lot was to be of a kind fitted to inspire fear. But Jesus did not leave them to learn this by inference; He told them of it plainly. "Behold," He said, with the whole history of the church in His view, "Behold, I send you forth as sheep in the midst of wolves." Then He went on to explain in detail, and with appalling vividness, the various forms of danger which awaited the messengers of truth; how they should be delivered up to councils, scourged in synagogues, brought before governors and kings (like Felix, Festus, Herod), and hated of all for His name's sake.[8.38 He explained to them, at the same time, that this strange treatment was inevitable in the nature of things, being the necessary consequence of divine truth acting in the world like a chemical solvent, and separating men into parties, according to the spirit which ruled in them. The truth would divide even members of the same family, and make them bitterly hostile to each other;[8.39 and however deplorable the result might be, it was one for which there was no remedy. Offences must come: "Think not," He said to His disciples, horrified at the dark picture, and perhaps secretly hoping that their Master had painted it in too sombre colors, "Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man's foes shall be they of his own household."[8.40

     Amid such dangers two virtues are specially needful--caution and fidelity; the one, that God's servants may not be cut off prematurely or unnecessarily, the other, that while they live, they may really do God's work, and fight for the truth. In such times Christ's disciples must not fear, but be brave and true; and yet, while fearless, they must not be foolhardy. These qualities it is not easy to combine; for conscientious men are apt to be rash, and prudent men are apt to be unfaithful. Yet the combination is not impossible, else it would not be required, as it is in this discourse. For it was just the importance of cultivating the apparently incompatible virtues of caution and fidelity that Jesus meant to teach by the remarkable proverb-precept: "Be wise as serpents, harmless as doves."[8.41 The serpent is the emblem of cunning, the dove of simplicity. No creatures can be more unlike; yet Jesus requires of His disciples to be at once serpents in cautiousness, and doves in simplicity of aim and purity of heart. Happy they who can be both; but if we cannot, let us at least be doves. The dove must come before the serpent in our esteem, and in the development of our character. This order is observable in the history of all true disciples. They begin with spotless sincerity; and after being betrayed by a generous enthusiasm into some acts of rashness, they learn betimes the serpent's virtues. If we invert the order, as too many do, and begin by being prudent and judicious to admiration, the effect will be that the higher virtue will not only be postponed, but sacrificed. The dove will be devoured by the serpent: the cause of truth and righteousness will be betrayed out of a base regard to self-preservation and worldly advantage.

     On hearing a general maxim of morals announced, one naturally wishes to know how it applies to particular cases. Christ met this wish in connection with the deep, pregnant maxim, "Be wise as serpents, harmless as doves," by giving examples of its application. The first case supposed is that of the messengers of truth being brought up before civil or ecclesiastical tribunals to answer for themselves. Here the dictate of wisdom is, "Beware of men,"[8.42 "Do not be so simple as to imagine all men good, honest, fair, tolerant. Remember there are wolves in the world--men full of malice, falsehood, and unscrupulousness, capable of inventing the most atrocious charges against you, and of supporting them by the most unblushing mendacity. Keep out of their clutches if you can; and when you fall into their hands, expect neither candor, justice, nor generosity." But how are such men to be answered? Must craft be met with craft, lies with lies? No; here is the place for the simplicity of the dove. Cunning and craft boot not at such an hour; safety lies in trusting to Heaven's guidance, and telling the truth. "When they deliver you up, take no (anxious) thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you."[8.43 The counsel given to the apostles has been justified by experience. What a noble book the speeches uttered by confessors of the truth under the inspiration of the Divine Spirit, collected together, would make! It would be a sort of Martyrs' Bible.

     Jesus next puts the case of the heralds of His gospel being exposed to popular persecutions, and shows the bearing of the maxim upon it likewise. Such persecutions, as distinct from judicial proceedings, were common in apostolic experience, and they are a matter of course in all critical eras. The ignorant, superstitious populace, filled with prejudice and passion, and instigated by designing men, play the part of obstructives to the cause of truth, mobbing, mocking, and assaulting the messengers of God. How, then, are the subjects of this ill-treatment to act? On the one hand, they are to show the wisdom of the serpent by avoiding the storm of popular ill-will when it arises; and on the other hand, they are to exhibit the simplicity of the dove by giving the utmost publicity to their message, though conscious of the risk they run. "When they persecute you in this city, flee ye into the next;"[8.44 yet, undaunted by clamor, calumny, violence, "what I tell you in darkness, that speak ye in light; what ye hear in the ear, that preach ye upon the house-tops."[8.45

     To each of these injunctions a reason is annexed. Flight is justified by the remark, "Verily I say unto you, Ye shall not have gone over the cities of Israel till the Son of man be come."[8.46 The coming alluded to is the destruction of Jerusalem and the dispersion of the Jewish nation; and the meaning is, that the apostles would barely have time, before the catastrophe came, to go over all the land, warning the people to save themselves from the doom of an untoward generation, so that they could not well afford to tarry in any locality after its inhabitants had heard and rejected the message. The souls of all were alike precious; and if one city did not receive the word, perhaps another would.[8.47 The reason annexed to the injunction to give the utmost publicity to the truth, in spite of all possible dangers, is: "The disciple is not above his master, nor the servant above his lord."[8.48 That is to say: To be evil entreated by the ignorant and violent multitude is hard to bear, but not harder for you than for me, who already, as ye know, have had experience of popular malice at Nazareth, and am destined, as ye know not, to have yet more bitter experience of it at Jerusalem. Therefore see that ye hide not your light under a bushel to escape the rage of wolfish men.

     The disciples are supposed, lastly, to be in peril not merely of trial, mocking, and violence, but even of their life, and are instructed how to act in that extremity. Here also the maxim, "Wise as serpents, harmless as doves," comes into play in both its parts. In this case the wisdom of the serpent lies in knowing what to fear. Jesus reminds His disciples that there are two kinds of deaths, one caused by the sword, the other by unfaithfulness to duty; and tells them in effect, that while both are evils to be avoided, if possible, yet if a choice must be made, the latter death is most to be dreaded. "Fear not," He said, "them which kill the body, but are not able to kill the soul; but rather fear him who is able to destroy both soul and body in hell,"--the tempter, that is, who, when one is in danger, whispers: Save thyself at any sacrifice of principle or conscience.[8.49 The simplicity of the dove in presence of extreme peril consists in childlike trust in the watchful providence of the Father in heaven. Such trust Jesus exhorted His disciples to cherish in charmingly simple and pathetic language. He told them that God cared even for sparrows, and reminded them that, however insignificant they might seem to themselves, they were at least of more value than many sparrows, not to say than two, whose money value was just one farthing. If God neglected not even a pair of sparrows, but provided for them a place in His world where they might build their nest and safely bring forth their young, would He not care for them as they went forth two and two preaching the doctrine of the kingdom? Yea! He would; the very hairs of their head were numbered. Therefore they might go forth without fear, trusting their lives to His care; remembering also that, at worst, death was no great evil, seeing that for the faithful was reserved a crown of life, and, for those who confessed the Son of man, the honor of being confessed by Him in turn before His Father in heaven.[8.50

     Such were the instructions of Christ to the twelve when He sent them forth to preach and to heal. It was a rare, unexampled discourse, strange to the ears of us moderns, who can hardly imagine such stern requirements being seriously made, not to say exactly complied with. Some readers of these pages may have stood and looked up at Mont Blanc from Courmayeur or Chamounix. Such is our attitude towards this first missionary sermon. It is a mountain at which we gaze in wonder from a position far below, hardly dreaming of climbing to its summit. Some noble ones, however, have made the arduous ascent; and among these the first place of honor must be assigned to the chosen companions of Jesus.

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