Jesus was a man of cleverness

JESUS WAS A MAN OF CLEVERNESS
EDITED BY GLENN PEASE
Matthew 10:16 16"I am sending you out like sheep
among wolves. Thereforebe as shrewd as snakes and
as innocent as doves.
English StandardVersion
“Behold, I am sending you out as sheep in the midst of
wolves, so be wise as serpents and innocentas doves.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Serpents And Doves
Matthew 10:16
W.F. Adeney
No two creatures are more opposite to one another in nature. The serpent eyes
the dove with greedydesire; the dove looks at the serpent with the fascination
of horror. The serpent is the symbol of the evil spirit; the dove is the symbol of
the Holy Spirit. Nevertheless, eachhas exemplary lessons to teach, and the
most dove-like soul will be imperfect if something of the serpent is lacking.

I. ALL THE WORLD IS FULL OF EXAMPLES FOR CHRISTIAN
CONDUCT. We must be struck with our Lord's freedom in the use of
materials for illustrating his teaching. Seeing truth clearly, and living in a
spiritual atmosphere of purity, he was in no danger of being misled by the
errors and evils around him; he was able to find the goodin everything - even
to suck honey, so to speak, from the deadly nightshade. The truer and loftier
our soul is, the wider will be the range from which we can derive a wholesome
diet. It is only the sick man who must be shut up in a hospital, and it is only
the sick soulthat craves conventualseclusionfor the preservationof its purity.
Jesus couldeven go beyond the darker side of nature and find emblems in evil
men. He compared himself to a thief (Matthew 24:43, 44). He bade his
disciples imitate an unjust steward(Luke 16:2, etc.). But we want the Christ-
spirit to see "goodin everything," and to extract the soulof goodnessfrom
things evil without carrying awaysome of the evil. A degradednature sees evil
everywhere - contrives to obtain the poison of the aspeven from the innocent
dove, finds Delilah in a Madonna.
II. THE SERVANT OF CHRIST NEEDS VARIED GRACES.
1. The wisdom of serpents. In Egyptian symbolism, which gives us serpents
coiledabout the throne of a sovereign, and, indeed, in the practices ofnations
in all quarters of the globe, we see the repulsive reptile regardedas of
threefold significance - as the emblem of eternity, as the representative of
guile, and as the incarnation of evil. It is the secondof these characteristics
that our Lord here selects. We know that he never encouragesdeceit. But
mental alertness, keennessofobservation, and nimbleness of thought are
invaluable gifts even for Christian work. We should consecrate intelligence in
the service ofChrist. There is no virtue in dulness. Stupidity is not sanctity.
2. The harmlessness ofdoves. This is a negative quality. But it is not less
important than the positive intelligence. The shaft of wit may wound where no
unkindness is intended. A serpent-like subtlety of mind is a most dangerous
faculty. It is valuable; but it is only safe when it is balancedby a dove-like
gentleness ofdisposition.

3. The combination of varied graces. The point of our Lord's recommendation
is in the union of two very different characteristics. The common dangeris
that we should selectone to the neglectofthe other. There are men of mind
who lack heart, and there are affectionate creatures who wearyus with their
senseless ineptitude. The serpent is an awful ideal if it is selectedby itself. Its
prophet is Machiavelli, and its hero Mepifistopheles. Butthe dove alone will
not suggestthe most perfect saint; its gentleness may be feeble. Yet too often
people chooseone or the other as their ideal of perfection. Christ blends the
two in himself; he is skilful in confounding the cleverscribes by keenreplies,
and he is meek and gentle, harmless and undefiled. - W.F.A.
Biblical Illustrator
Behold, I send you forth.
Matthew 10:16
The forlorn hope
Albanus, the Captain-Generalof the army of Charles V., had four hundred
stout and resolute youths, who were prodigal of life and devoted to death,
calledthe forlorn hope. In a battle he despatchedthese againstthe strongest
part of the enemy's ranks, that by their audacity and determination to die,
they might throw those ranks into confusion, and so prepare the wayfor
victory. Thus devotedand prodigal of his life let the messengerofChrist deem
himself, that he may subdue unbelievers to Christ the Conqueror. Such a one
did Xavier deem himself, when he was going to India, and said to his weeping
friends, "Do merchants at such expense and such peril, prodigal of life, sail to
India from zeal for earthly merchandize; and shall not I go thither for the
sake ofGod and souls?"
Wise as serpents, and harmless as doves.
The union of simplicity and prudence

Dr. Grandpierre.
These words were addressedby Christ to His disciples when He sent them for
the first time to publish the kingdom of God. The dove has been regardedby
all nations as the symbol of innocence. Harmless signifies properly in the
original what is not armed with horns to attack, whathas not teeth to bite,
what has not a sting to wound; in a moral point of view, what has no intention
to injure. Thus SIMPLICITY is unsuspecting, and is the companion of
innocence. It extends to all the parts of our being. It knows the truth by
intuition. It trusts itself calmly to God. It passes throughthe most
impenetrable labyrinths without embarrassment. PRUDENCE,onthe
contrary, supposes the existence ofevil in man and in the world. We have to"
beware of the leavenof the Pharisees"(Matthew 16:6). We must COMBINE
simplicity with prudence. Some Christians are simple without having
prudence; some are prudent without simplicity. Without knowing how to
unite the two, you may by a badly enlightened and rash confidence in Divine
Providence reckonon help which you ought to have soughtby the right use of
means, and so compromise successin the family, or plan, or Church. Through
not having tact to choose your means of action, and apply them to different
persons, you may do more harm than goodfor Christ. Through over-
confidence you may commit yourself to the first hypocrite. On other occasions
the goodnessofyour heart leads you astray. At other times you hurry on what
ought to have been done gradually. Prudence may go too far(1) when you
have undue fearof the approbation of the world for all you do; or when you
are destitute of all fear of its opposition;(2) when it gives undue attention to
difficulties which the imagination likes to magnify.
(Dr. Grandpierre.)
The serpent
Dr. Alex. McAuslane.

The serpent as a teacher. Jesus says that, in view of every kind of danger, we
are to be as sagaciousand prudent as the serpent. The serpent is very careful
about its —
I. HEALER. Be anxious for the safety of your bodies and minds. Be doubly
anxious about the safetyof your hearts. Why the Bible says so much about the
heart.
II. EYES. As your bodies have eyes, so have your souls. It is with the eyes of
your souls that you are to see your duties to God and man, and the way in
which you are to be saved — "Open thou," etc. Beada part of the Bible every
day.
III. AN APPROACHING STORM. Knows whena storm is coming, etc. There
are moral as well as physical storms. Jesus is the refuge from the storm.
IV. TEMPTATION.In the Eastthere are a greatnumber of serpent
charmers, etc. Guard againstevery form of music which is not healthy, pure,
and godly, etc.
(Dr. Alex. McAuslane.)
Sheepamong wolves
C. H. Spurgeon
I. THEIR PROMINENT VOCATION — "Behold, I send you forth."
1. These disciples had been with Him, and had been taught by Him, that they
might teach in His name. The mode of operationin the kingdom of God is,
first make disciples, teachthem, and then let them go forth and do the same
with others. When one light is kindled other candles are lit therefrom. Drops
of heavenly water are flashed aloft and scatteredallaround like dew upon the
face of the earth, and behold eachone begettetha fountain where it fails, and
thus the desert is made to rejoice and blossom.
2. To go after the lost sheep.

3. He sent them forth to work miracles. We have not this power; it is more to
God's glory that the world should be conquered by the force of truth than by
the blaze of miracles.
II. THEIR IMMINENT PERIL— "As sheepin the midst of wolves."
1. Amongst those who will not in any way sympathize with your efforts. The
bleating sheepfinds no harmony in the howl of the wolf.
2. Amongst those who would rend them.
3. Amongst those who would hinder their endeavours.
4. We are powerless againstthem. What can a sheep do if a wolf sets upon it?
5. It is trying "work for the sheep.
6. It is testing work.
7. It is teaching work.
III. THEIR EMINENT AUTHORITY — "I send you forth."
1. The Lord of the harvest.
2. "I," who prize you.
3. "I," who have gone on the same errand Myself.
4. "I," who overcame in the very characterin which I send you." "The Lamb
shall overcome them."
IV. THEIR PERMANENTINSTRUCTIONS.
1. Be prudent and wise as a serpent.
(1)It gets out of the way of man as much as it can.
(2)It glides along very quietly.
(3)Famous for finding his waywhere no other creature could enter.
2. The innocence of the dove.

(C. H. Spurgeon)
Grace blending the subtle with the gentle
C. H. Spurgeon.
Grace knows how to pick the goodout of the evil, the jewelout of the oyster
shell, the diamond from the dunghill, the sagacityfrom the serpent; and by a
Divine chemistry it leaves the goodwhich it takes outof the foul place as good
as though it had never been there. Grace knows how to blend the most gentle
with the most subtle; to take awayfrom prudence the base element which
makes it into cunning, and, by mingling innocence with it, produce a sacred
prudence most valuable for all walks of life.
(C. H. Spurgeon.)
Wherein we should not be like the serpent
1. The serpent eats dust (Isaiah 65:24.)
2. The serpent is deceitful.
3. The serpent casts the coat, but another new coatcomes in the room; we
should not castoff one sin, and another as bad come in the room.
4. The serpent is a venomous creature, and is full of poison (Psalm 58:4.)
5. The serpent is given to hissing; we should not hiss out reproaches.
6. The serpent stops her ear.
7. The serpent casts her coat, but keeps her sting; we should not eastoff
outward acts of sin, and keepthe love of sin.
8. Serpents are chasedawaywith sweetperfumes,

Wherein we should be like the serpent
1. The serpent hath a subtlety in his eye, a singular sharpness of sight. Get the
serpent's eye, have a quick insight into the mysteries of religion.
2. The serpent hath a prudence and subtlety in his ear: will not be deluded by
the voice of the charmer.
3. The serpent hath a chief care to defend his head; so we our head from
error,
We should be as doves
1. In respectof meekness.
2. In respectof innocency.
3. In respectof purity,
Wherein does the Christian join these two together
J. Watson.
1. To be sensible of injury but not revenge it.
2. To be humble but not base.
3. To defend the truth by argument, and adorn it by life.
(J. Watson.)
In doves there are many things commendable
T. Adams.
1. Beauty.
2. Chastity.

3. Fruitfulness. Mostmonths in the year they bring forth young.
4. Amity. They love their mates.
5. Unity. They live in companies.
6. Their innocence.
(T. Adams.)
Prudence of serpentand wisdom of dove
E. Calamy.
I. WHAT OUR LORD RECOMMENDSto our thoughts, esteem, and
practice. Wisdom is a solid knowledge ofthings spiritual, especiallysuch as
relate to practice. Harmlessnessorinnocence intimates purity, and meekness,
mildness, and wrathlessness.
II. THE WAY OUR LORD TAKES TO INSINUATE HIS ADVICE.
1. The standard that is fixed, or the creatures of whom we are to learn the
things recommended.
2. The conformity that is required to that standard.
III. THE CONNECTION FIXED BETWEEN THE TWO THINGS
RECOMMENDED.
1. There is no realinconsistencybetweenthem.
2. They mutually help eachother to appear with greaterlustre.
(E. Calamy.)
Prevalence combinedwith innocence
T. Watson., Matthew Henry.

This beautifies a Christian, when he hath the serpent's eye in the dove's head.
We must have the innocency of the dove, that we may not betray the truth;
and the wisdom of the serpent, that we may not betray ourselves. In short,
religion without policy, is too weak to be safe;policy without religionis too
subtle to be good. When wisdom and innocency, like Castorand Pollux,
appear together, they presage the soul's happiness.
(T. Watson.)Wise — not as foxes, whose cunning is to deceive others;but as
serpents, whose policy is only to defend themselves, and to shift for their own
safety.
(Matthew Henry.)
The 'dove' qualification helpful in Christian work
As Francis Xavier was preaching in one of the cities of Japan, a man went up
to him, pretending he had something to communicate in private. Upon his
approachXavier leaned his head, to hear what he had to say. The scorner
thus gained his object, which was to spit freely upon the face of the devoted
missionary, and thus insult him in the most public manner. Xavier, without
speaking a word or showing any signof annoyance, took out his handkerchief,
wiped his face, and went on with his sermon, as if nothing had happened to
interrupt him. By such a heroic controlof his passions, the scornof the
audience was turned into admiration. The most learned doctorof the city,
who happened to be present, said to himself that a law which taught men such
virtue, inspired them with such courage, and gave them such complete
mastery over themselves, could not but be from God. Afterwards he desired
baptism, and his example was followedby many others. So effectually did the
meekness ofthe missionary promote the success ofhis work.
COMMENTARIES

Ellicott's Commentary for English Readers
(16) I send you forth.—The nominative pronoun is emphatic, “It is I who
send,” and that not so much as an assurance ofprotection, but, as the words
that follow show, as reminding them of their responsibility as His delegates.
As sheep in the midst of wolves.—Nothing canbe more striking than the
union of this clearforesight of conflict and suffering with the full assurance of
victory and sovereignty. The position of the disciples would be as sheep
surrounded by a flock of hungry and raging wolves, the wolf being here, as
elsewhere in the New Testament, the symbol of the persecutor.
Wise as serpents.—The idea of the serpentas symbolising wisdom, seems to
have entered into the early parables of most Easternnations. We find it in
Egyptian temples, in the twined serpents of the rod of Æsculapius and of
Hermes, in the serpent-worship of the Turanian races, in the history in
Genesis 3 of the serpentthat was “more subtle than any beastof the field.”
For the most part it appears in Scripture as representing an evil wisdomto be
fought with and overcome. Here we learn that even the serpent’s sinuous craft
presents something which we may well learn to reproduce. When St. Paul
“caughtmen with guile” (2Corinthians 12:16), becoming “all things to all
men” (1Corinthians 9:22), he was acting in the spirit of his Master’s counsels.
Harmless as doves.—Better, simple, sincere—i.e., “guileless.” The Greek
indicates more than simple harmlessness—a characterin which there is no
alloy of baser motives. Once againtruth appears in the form of paradox. The
disciples of Christ are to be at once supremely guileful and absolutely
guileless. Our Lord’s reference to this symbolism gains a fresh significance
when we remember that He had seenthe heavens opened, and the Spirit of
God descending “like a dove” upon Himself (Matthew 3:16). In and by that
Spirit the two qualities that seemso contradictoryare reconciled.
BensonCommentary
Matthew 10:16. Behold, I send you forth as sheepin the midst of wolves — I
now send you forth weak and defencelessamong a wicked, cruel, and

persecuting people. “Considering the nature of the tidings which the apostles
were now sent out to publish, namely, that the kingdom of heaven was at hand
— considering, also, the number and variety of the miraculous cures which
they were to be enabled to perform in confirmation of their doctrine, together
with the greatnessofthe benefits they were to conferupon the families who
should entertain them kindly, it is reasonable to think that they were
flattering themselves with the hopes of greathonour and acceptancewherever
they came. In the meantime, the event was by no means to answertheir
expectation. They were everywhere to be despised, persecuted, delivered up
into the hands of public justice, and punished as evil doers. Our Lord,
therefore, who thought fit to forewarn them of these things, made them large
promises of the divine aid, and gave them directions with respectto their
conduct in every circumstance.” — Macknight. Be ye therefore wise as
serpents — On the one hand, be so prudent as not to irritate the wicked, and
those who shall oppose you, either by your behaviour or your doctrine,
unnecessarily, and avoid all unnecessarydangers:and harmless as doves —
On the other hand, let not your prudence degenerate into craft, lestit leadyou
to betray the truth, or to encourage orcountenance men in their evil
practices;maintain at all times a holy simplicity of soul; and to your prudence
join a harmless and inoffensive behaviour, rendering yourselves remarkable
for integrity amid the greatesttemptations, and for meekness amid the
greatestprovocations.
Matthew Henry's Concise Commentary
10:16-42 Our Lord warned his disciples to prepare for persecution. They were
to avoid all things which gave advantage to their enemies, all meddling with
worldly or political concerns, allappearance of evil or selfishness,and all
underhand measures. Christforetold troubles, not only that the troubles
might not be a surprise, but that they might confirm their faith. He tells them
what they should suffer, and from whom. Thus Christ has dealt fairly and
faithfully with us, in telling us the worstwe canmeet with in his service;and
he would have us deal so with ourselves, in sitting down and counting the cost.
Persecutorsare worse than beasts, in that they prey upon those of their own
kind. The strongestbonds of love and duty, have often been broken through
from enmity againstChrist. Sufferings from friends and relations are very

grievous;nothing cuts more. It appears plainly, that all who will live godly in
Christ Jesus must suffer persecution;and we must expectto enter into the
kingdom of God through many tribulations. With these predictions of trouble,
are counsels andcomforts for a time of trial. The disciples of Christ are hated
and persecutedas serpents, and their ruin is sought, and they need the
serpent's wisdom. Be ye harmless as doves. Not only, do nobody any hurt, but
bear nobody any ill-will. Prudent care there must be, but not an anxious,
perplexing thought; let this care be castupon God. The disciples of Christ
must think more how to do well, than how to speak well. In case ofgreatperil,
the disciples of Christ may go out of the way of danger, though they must not
go out of the way of duty. No sinful, unlawful means may be used to escape;
for then it is not a door of God's opening. The fear of man brings a snare, a
perplexing snare, that disturbs our peace;an entangling snare, by which we
are drawn into sin; and, therefore, it must be striven and prayed against.
Tribulation, distress, and persecutioncannot take awayGod's love to them, or
theirs to him. FearHim, who is able to destroy both souland body in hell.
They must deliver their messagepublicly, for all are deeply concernedin the
doctrine of the gospel. The whole counselof God must be made known, Ac
20:27. Christ shows them why they should be of goodcheer. Their sufferings
witnessedagainstthose who oppose his gospel. When God calls us to speak for
him, we may depend on him to teachus what to say. A believing prospectof
the end of our troubles, will be of greatuse to support us under them. They
may be borne to the end, because the sufferers shall be borne up under them.
The strength shall be according to the day. And it is greatencouragementto
those who are doing Christ's work, that it is a work which shall certainly be
done. See how the care of Providence extends to all creatures, evento the
sparrows. This should silence all the fears of God's people; Ye are of more
value than many sparrows. And the very hairs of your head are all numbered.
This denotes the accountGod takes and keeps of his people. It is our duty, not
only to believe in Christ, but to profess that faith, in suffering for him, when
we are calledto it, as wellas in serving him. That denial of Christ only is here
meant which is persistedin, and that confessiononly can have the blessed
recompence here promised, which is the real and constantlanguage offaith
and love. Religionis worth every thing; all who believe the truth of it, will
come up to the price, and make every thing else yield to it. Christ will leadus

through sufferings, to glory with him. Those are best prepared for the life to
come, that sit most loose to this present life. Though the kindness done to
Christ's disciples be ever so small, yet if there be occasionforit, and ability to
do no more, it shall be accepted. Christdoes not say that they deserve a
reward; for we cannot merit any thing from the hand of God; but they shall
receive a rewardfrom the free gift of God. Let us boldly confess Christ, and
show love to him in all things.
Barnes'Notes on the Bible
As sheep in the midst of wolves - That is, I send you, inoffensive and harmless,
into a cold, unfriendly, and cruel world. Your innocence will not be a
protection.
Be wise as serpents ... - Serpents have always been an emblem of wisdom and
cunning, Genesis 3:1. The Egyptians used the serpent in their hieroglyphics as
a symbol of wisdom. Probably the thing in which Christ directed his followers
to imitate the serpent was in its cautionin avoiding danger. No animal equals
them in the rapidity and skill which they evince in escaping danger. So said
Christ to his disciples, You need caution and wisdomin the midst of a world
that will seek yourlives. He directs them, also, to be harmless, not to provoke
danger, not to do injury, and thus make their fellow-men justly enraged
againstthem. Doves are, and always have been, a striking emblem of
innocence. Mostpeople would foolishly destroy a serpent, be it ever so
harmless, yet few are so hard-hearted as to kill a dove.
Jamieson-Fausset-BrownBible Commentary
16. Behold, I send you forth—The "I" here is emphatic, holding up Himself as
the Fountain of the Gospelministry, as He is also the Great Burden of it.
as sheep—defenseless.
in the midst of wolves—readyto make a prey of you (Joh 10:12). To be left
exposed, as sheepto wolves, would have been startling enough; but that the
sheepshould be sent among the wolves would sound strange indeed. No
wonder this announcementbegins with the exclamation, "Behold."

be ye therefore wise as serpents, and harmless as doves—Wonderful
combination this! Alone, the wisdom of the serpentis mere cunning, and the
harmlessness ofthe dove little better than weakness:but in combination, the
wisdom of the serpentwould save them from unnecessaryexposure to danger;
the harmlessnessofthe dove, from sinful expedients to escape it. In the
apostolic age ofChristianity, how harmoniously were these qualities
displayed! Insteadof the fanaticalthirst for martyrdom, to which a later age
gave birth, there was a manly combination of unflinching zealand calm
discretion, before which nothing was able to stand.
Matthew Poole's Commentary
Our Lord having hitherto instructed his twelve apostles as to the places
whither they were to go, the work they had to do, and the methods he would
have them observe, now comes to arm them againsttheir difficulties, and the
temptations they were like to meet with.
I send you forth (saith he)
as sheep in the midst of wolves. It is most probable that our Saviour speaks
this with reference to what they were like to meet with when he should be
takenfrom them, for we do not read of any greatopposition which they at
present met with.
I send you, ( saith he),
as sheep, which are feeble creatures in themselves, and without any natural
armour to defend themselves,

in the midst of wolves, which are rapacious creatures,and have a particular
enmity to sheep:amongstenemies who will have as greatan inclination from
their malice to devour you, as wolves have from their nature to devour sheep.
Be ye therefore wise as serpents. It is said of the serpent, Genesis 3:1, that he
was more subtle than any beastof the field. Naturalists observe, yet, a great
natural sagacityin the serpent, which they note in severalparticulars. It is
hard to say that Christ aimed at this or that particular thing wherein the
sagacityofserpents appeareth; he only proposes the serpent as a pattern of
subtlety, and commendeth prudence to them so far as it consistethwith
innocency, for it followeth,
harmless as doves. Amongst the beasts of the field there is none more innocent
than a sheep; amongstthe birds of the air none more innocent than a dove; to
both these our Lord compares his disciples.
This text teachethus:
1. That wisdom may dwell with prudence.
2. That all true prudence must be attended with innocency.
Gill's Exposition of the Entire Bible
Behold, I send you forth, as sheepamong wolves,....This, and the following
verses, chiefly respectthe troubles, afflictions, persecutions, and sufferings
which should befall the apostles afterthe death and resurrection of Christ;
when their commissionwas enlarged, and they afreshsent out by Christ to
preach his Gospel;of which he gives a faithful accountbefore hand, that they
might be prepared for them, and not be surprised when they came upon them.

He compares them to "sheep", becausethey were meek and humble in their
spirits, harmless, and inoffensive, in their lives and conversations;were weak,
and unable to protectthemselves, and were sentout by him unarmed and
defenceless;and their oppressors andpersecutors to "wolves", becausefierce
and furious, voracious and ravenous, cruel and hurtful, as these creatures are,
especiallyto sheep;wherefore Christ gives them this wholesome advice,
be ye therefore wise as serpents, and harmless as doves. Much such an
expressionas this God is represented as saying of Israel(a):
"Says R. Judah, in the name of R. Simon, the holy blessedGod said,
concerning Israel, with me they are , "harmless as doves";but among the
nations of the world, they are , "subtle as serpents".''
The serpent is a very sharp sighted, cunning creature, and uses various arts
and stratagems forits own preservation, and especiallyof its head; and is so
far to be imitated by the followers of Christ, as to make use of all proper
methods to preserve themselves from the insults and rage of men, and not
expose themselves to unnecessarydangers:and, as much as in them lies, they
should be careful to give no just occasionofoffence, or irritate, and provoke
them to use them ill, and to avoid all snares and traps that are laid for them;
and, at the same time, maintain the innocence and harmlessness ofthe dove,
being free from all wickedcunning and craftiness, without rancour, malice,
and wrath; not meditating and seeking revenge,but meek and humble in their
deportment, leading inoffensive lives, and proceeding in the course of their
calling, though liable to many insults, and much oppression.
(a) Shirhashirim Rabba, c. 2. 14. fol. 12. 1.
Geneva Study Bible
{6} Behold, I send you forth as {f} sheepin the midst of wolves:be ye
therefore wise as serpents, and {g} harmless as doves.
(6) Christ shows how the ministers must behave themselves under the cross.
(f) You will be in greatdanger.

(g) You will not so much as take revenge for an injury: and by the mixing of
these beast's natures together, he will not have our wisdom to be malicious,
nor our simplicity mad, but a certain form of goodnature which is composed
exquisitely of both of them.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Matthew 10:16. Ἰδού] Introduces demonstratively the thought for which
Matthew 10:14-15 have prepared the way. Such forms of address as ἰδού, ἄγε,
etc., frequently occur in the singular in classicalwriters also, and that, too,
where it is a question of plurality (Matthew 18:31, Matthew 26:65;John 1:29;
Acts 13:46); see Bremi, ad Dem. Philipp. I. 10, p. 119, Goth.
ἐγώ] here, as always, is emphatic (in answerto Fritzsche, de Wette, Bleek):It
is I who send you into the midst of such dangers;conduct yourselves, then, in
such circumstances in a manner becoming those who are my messengers;be
wise as serpents, and so on.
ὡς πρόβατα ἐν μέσῳ λύκων] tanquam oves, etc., i.e. so that, as my messengers,
you will be in the position of sheepin the midst of wolves. Usually ἐν μέσῳ
λύκ. is made to depend on ἀποστέλλω, in which case ἐν, in accordancewith its
well-knownpregnant force (Bernhardy, p. 208 f.), would not only express the
direction of the verb, but also convey the idea of continuing in the position in
question, while ὡς would have the meaning of as. This is harsh, inasmuch as
the ἀποστέλλω, which occurs so often in the New Testament, is in no other
instance (in Luke 4:19 it is an abstractexpression)used in such a localsense.
Moreover, ἐν μέσῳ gives more striking prominence to the danger than the
simple ἐν.
ἀκέραιος]Etym. M.: ὁ μὴ κεκραμένος κακοῖς, ἀλλʼἁπλοῦς καὶ ἀποίκιλος.
Comp. Romans 16:19, Php 2:15, common in classicalauthors;see Ruhnken,

ad Tim. p. 18. In view of the dangerous circumstances inwhich they would be
placed, Jesus asks ofthem to combine (a combination to be realized under the
direction of the Holy Spirit, as in Matthew 10:19)prudence (in the recognition
of danger, in the choice of means for counteracting it, in regardto their
demeanour in the midst of it, and so on) with uprightness, which shuns every
impropriety into which one might be betrayed in the presence ofthe dangers
referred to, and therefore refrains from thinking, choosing, ordoing anything
of a questionable nature in connectionwith them. For Rabbinicalpassages
bearing on the wisdom of the serpent(Genesis 3:1) and the innocence ofthe
dove (Hosea 7:11), see Schoettgen.
The loftiestexample of this combination is Jesus Himself; while among the
apostles, so faras we know them, the one who ranks highestin this respectis
Paul.
Expositor's Greek Testament
Matthew 10:16-39. Prophetic picture of future apostolic tribulations. An
interpolation of our evangelistafter his manner of grouping logia of kindred
import. The greaterpart of the material is given in other connections in Mark,
and especiallyin Luke. No feeling of delicacyshould prevent even the
preacherfrom taking this view, as it destroys all sense ofthe natural reality of
the Galileanmission to suppose that this passage formedpart of Christ’s
instructions to the Twelve in connectiontherewith. Reading into the early
event the thoughts and experiences ofa later time was inevitable, but to geta
true picture of the life of Jesus and His disciples, we must keepthe two as
distinct as possible. There may be a doubt as to Matthew 10:16. It stands at
the beginning of the instructions to the Seventy in Luke (Luke 10:2), which,
according to Weiss (Matth. Evang., p. 263), are really the instructions to the
Twelve in their most original form. But it is hard to believe that Jesus took
and expressedso pessimistic a view of the Galileanvillagers to whom He was
sending the Twelve, as is implied in the phrase, “sheepamong wolves,” though
He evidently did include occasionalun-receptivity among the possible
experiences ofthe mission. He may indeed have said something of the kind

with an understood reference to the hostility of Pharisaic religionists, but as it
stands unqualified, it seems to bear a colouring imported from a later period.
Cambridge Bible for Schools andColleges
16. as sheep in the midst of wolves]Clemens Rom., who quotes these words,
adds to them: “ThenPeteransweredand said, If then the wolves rend the
sheep? but Jesus saidto Peter, Let not the sheep fearthe wolves afterdeath.”
wise as serpents, and harmless as doves] The qualities required for the safety
of the unarmed traveller. Prudence and harmlessness are the defence of the
weak. Wise = “prudent,” full of precaution, possessing such“practical
wisdom” as Paulhad when he claimed the rights of Roman citizenship at
Philippi. The wisdom of a serpentis to escape notice.
The expressionin Romans 16:19, which this passagerecalls,is not quite
parallel. St Paul is there speaking of the Christian character;our Lord is
giving instructions for a specialoccasion. The wordtranslated wise in Romans
is not the same Greek word which is here rendered wise.
16–42.The Church of the Future
(1) The Apostolic character, 16. (2)Persecution, 17–25.(3)Consolation—the
care of the Father, 26–31.(4)The reward, 32. (5) The Christian choice, 33–39.
(6) The hosts of the Church, 40–42.
Bengel's Gnomen
Matthew 10:16. Ἰδοὺ, behold) Behold is frequently used for pointing out a
thing which is present.—ἐγὼ, I) your Lord. Do not hesitate. I give you a safe
conduct.—πρόβατα, sheep)unarmed.—ἐν μέσῳ, in the midst) not into the
midst, for you are already among wolves.—λὐκων, ofwolves)who will be

unwilling that the lostsheep, mentioned in Matthew 10:6, be brought back;cf.
ch. Matthew 7:15, concerning false prophets, although here the appellation
“wolves” has a wider signification.—γίνεσθε, become ye) In exhortations this
word is frequently used rather than ἔστε, be ye. Go forth as such, and show
yourselves to be so.—ὡς οἱ ὄφεις, as serpents) The godly often appear to the
ungodly as serpents, and thus vanquish the old serpent.—καὶ, and) Thus
David was at the same time prudent and simple towards Saul.[464]—
ἀκέραιοι, withouthorn) hoof, tooth, or sting; both actively and passively
harmless. Many words of this kind have at the same time both an active and a
passive signification; cf. Gnomon on Romans 16:19.
[464]It not seldom happens that one finds others, as it were, altogetherthe
counterpart of one’s self. But it is of use to remember, that many are worse
than yourself, and some perhaps better.—V. g.
Pulpit Commentary
Verses 16-39. -The internal conditions of conveying Christ's message. The
subdivisions of this sectionare after ver. 23 and ver. 33 (cf. ver. 5b, note).
Verses 16-23. -You will be in the midst; of foes, and simplicity must be
accompaniedby prudence (ver. 16, a summary of all); you will be ill-treated
publicly (vers. 17, 18), but must conduct yourselves with calm faith that you
will be guided in your defence (vers. 19, 20), with endurance of family and
universal enmity. (vers. 21, 22), with common sense in avoiding unnecessary
danger, for whereveryou go you will find work to be done (ver. 23). Verse 16-
16a, parallelpassage:Luke 10:3 (the seventy); 16b, Matthew only. Behold. He
calls their attention. I send you forth. I (ἐγω), with the full consciousness ofall
that will befall you; I, whose messageyou will carry, whose characteryou will
represent. In this I lies the germ of vers. 40-42. As sheep in the midst of
wolves. The 'Midrash' on Esther 8:2 (Parasha 10.)uses the same phrase of the
position of Israel amidst a hostile world (cf. Edersheim, 'Life,' 1:645), adding,
"How great is that Shepherd who delivers them and vanquishes the wolves?"
'Clem. Romans,'it. § 5, has an interesting addition, "The Lord saith, Ye shall
be as lambs in the midst of wolves. But Peteransweredand said unto him,

What then, if the wolves should tear the lambs? Jesus saithunto Peter, Let not
the lambs fear the wolves after they [the lambs] are dead." Be ye therefore.
Prove yourselves to he (γίνεσθε). Wise. Prudent (φρόνιμοι). As serpents.
ָ,with Ignat., 'Polyc.,'§ 2, has the singular, perhaps taking it generically, or
perhaps not without reference to the phrase in Genesis 3:1, "The serpent was
more subtle," etc. (ὁ δὲ ὄφις η΅ν φρονιμώτατος κ.τ.λ.). The prudence of the
serpent is speciallyapparent in the quickness of its perception of danger and
the rapidity with which it escapesfrom it. Kubel gives Matthew 22:23, sqq.,
34, sqq.; John 2:24; John 11:9, 10, as examples of this proper prudence in the
case ofour Lord. And harmless as doves. Harmless; rather, simple, with
RevisedVersion margin, for ἀκέραιος is literally "unmixed, unadulterated"
(cf Bishop Lightfoot, on Philippians 2:15), and emphasizes the idea of
simplicity of character. It is thus not active, but passive. Comp. 'Shir. R.'
(Song of Solomon2:14), "With me they [Israel] are simple [‫;םימימת‬ cf. the 'Etz
Ya'akob, which refers to Hosea 7:11 as doves, but among the nations of the
world they are subtle as serpents" (cf. Matthew 3:16, note).
Vincent's Word Studies
I send you forth (ἐγὼ ἀποστέλλω)
Cognate to the word ἀπόστολος (apostle). The I is emphatic: "It is I that send
you forth."
Wise (φρόνιμοι)
So A.V. and Rev. Denoting prudence with regard to their own safety. Wyc.,
wary.
Harmless (ἀκέραιοι)
Lit., unmixed, unadulterated. Used of wine without water, and of metal
without alloy. Hence guileless. So Luther, without falsity. Compare Romans
16:19;Philippians 2:15. They were to imitate the serpent's wariness, but not
his wiliness. "The presence ofthe wolves demands that ye be wary; the fact
that ye are my apostles (compare "I send you") demands that ye be guileless"
(Dr. Morisonon Matthew).

Links
What does it mean to be wise as serpents and harmless as doves (Matthew
10:16)?
Question:"What does it mean to be wise as serpents and harmless as doves
(Matthew 10:16)?"
Answer: In sending out the Twelve, Jesussaidto them, “Behold, I send you
forth as sheep in the midst of wolves:be ye therefore wise as serpents, and
harmless as doves” (Matthew 10:16, KJV). The NIV says, “shrewdas snakes
and as innocent as doves.”
Jesus was using similes (figures of speechthat compare two unlike things) to
instruct His disciples in how to behave in their ministry. Just before He tells
them to be wise as serpents and harmless as doves, He warns them that they
were being sent out “like sheepamong wolves.”
The world, then as now, was hostile to believers—notincidentally hostile, but
purposefully hostile. Wolves are intentional about the harm they inflict upon
sheep. In such an environment, the question becomes “how canwe advance
the kingdom of God effectivelywithout becoming predatory ourselves?” Jesus
taught His followers that, to be Christlike in a godless world, they must
combine the wisdom of the serpent with the harmlessnessofthe dove.

In using these similes, Jesus invokes the common proverbial view of serpents
and doves. The serpentwas “subtle” or “crafty” or “shrewd” in Genesis 3:1.
The dove, on the other hand, was thought of as innocent and harmless—doves
were listed among the “cleananimals” and were used for sacrifices(Leviticus
14:22). To this very day, doves are used as symbols of peace, and snakes are
thought of as “sneaky.”
Nineteenth-century pastor Charles Simeonprovides a wonderful comment on
the serpentand dove imagery: “Now the wisdom of the one and the
harmlessness ofthe other are very desirable to be combined in the Christian
character;because it is by such an union only that the Christian will be
enabled to cope successfullywith his more powerful enemies” (Horae
Homileticae:Matthew, Vol. 11, London: Holdsworth and Ball, p. 318).
Mostpeople don’t mind having their charactercomparedto a dove’s purity
and innocence. But some people recoil at the image of a serpent, no matter
what the context. They can never see a snake in a goodlight, even when used
by Jesus as a teaching tool. But we should not make too much of the simile.
We cannotattach the evil actions of Satan(as the serpent) with the serpent
itself. Animals are not moral entities. The creature itself cannotperform sin,
and shrewdness is an asset, not a defect. This is the quality that Jesus told His
disciples to model.
The serpent simile stands in Jesus’dialogue without bringing forward any of
the serpent’s pejoratives. It is a basic understanding in language that, when a
speakercreatesa simile, he is not necessarilyinvoking the entire potential of
the words he has chosen—noris he invoking the entire history and tenor of
the linguistic vehicle. Rather, the speakeris defining a fresh relationship
betweenthe two things. A quick look at Matthew 10:16 shows that Jesus was
invoking only the positive aspects ofthe serpent. There is no hint of His

unloading Edenic baggage uponHis disciples. He simply tells them to be wise
(and innocent) as they representedHim.
When Jesus told the Twelve to be as wise as serpents and harmless as doves,
He laid down a generalprinciple about the technique of kingdom work. As we
take the gospelto a hostile world, we must be wise (avoiding the snares setfor
us), and we must be innocent (serving the Lord blamelessly). Jesus was not
suggesting that we stoopto deception but that we should model some of the
serpent’s famous shrewdness in a positive way. Wisdom does not equal
dishonesty, and innocence does not equal gullibility.
Let us considerJesus as exemplar: the Lord was knownas a gentle person.
Indeed, Scripture testifies that He would not even quench a smoking flax
(Matthew 12:20). But was He always (and only) gentle? No. When the
occasiondemanded it, He took whip in hand and chasedthe moneychangers
out of the temple (John 2:15). Jesus’extraordinarily rare action, seenin light
of His usual mien, demonstrates the powerof using a combination of tools.
This “dove-like” Manof Innocence spoke loudly and clearly with His
assertiveness in the temple.
In His more typical moments, Jesus showedthat He was as wise as a serpent
in the way He taught. He knew enough to discern the differences in His
audiences (a criticalskill), He used the story-telling technique to both feed and
weed(Matthew 13:10–13), andHe refused to be caught in the many traps that
His enemies laid for Him (Mark 8:11; 10:2; 12:13).
Jesus showedthat He was as harmless as a dove in every circumstance. He
lived a pure and holy life (Hebrews 4:15), He actedin compassion(Matthew
9:36), and He challengedanyone to find fault in Him (John 8:46; 18:23).
Three times, Pilate judged Jesus to be an innocent man (John 18:38;19:4, 6).

The apostle Paulalso modeled the “wise as serpents, harmless as doves”
technique. Paul lived in dove-like innocence in goodconscience before God
(Acts 23:1) and learned to deny his carnaldesires so as not to jeopardize his
ministry (1 Corinthians 9:27). But Paul also displayed serpent-like shrewdness
when he neededit. He knew his legalrights and used the legalsystem to his
advantage (Acts 16:37;22:25; 25:11). He also carefully crafted his speechesto
maximize the impact on his audience (Acts 17:22–23;23:6–8).
In Matthew 10:16, Jesus taughtus how to optimize our gospel-spreading
opportunities. SuccessfulChristian living requires that we strike the optimal
balance betweenthe dove and the serpent. We should strive to be gentle
without being pushovers, and we must be sacrificialwithout being taken
advantage of. We are aware ofthe unscrupulous tactics usedby the enemy,
but we take the high road. Peteradmonishes us, “Live such goodlives among
the pagans that, though they accuse you of doing wrong, they may see your
gooddeeds and glorify God on the day he visits us” (1 Peter2:12).
Jesus was a cleverteacher
This week both Uduvil Girls’ College and Jaffna College celebratedtheir
annual Sports Meets;an afternoon filled with games, music and friendly
competition. The students race againsteachotherin silly relay races and some
track and field events. And in betweenevents, the crowds of parents and
teachers are entertained by the sounds of the marching band and the colorful
costumes of organizeddance numbers scatteredacross the field.
I love teaching children. I love working with children and talking with them,
and as I watchedsome of my students shimmy-shake out on the field or
successfullybalance a bar of soapon their head, and saw others successfully
hit the high notes on their trumpet, I was so proud of them all. There is
nothing quite as fulfilling as watching a child succeedatsomething new.

A devotional this week ledme to one of Jesus’teachings from the book of
Matthew. Jesus says we must change and become like children in order to
enter the kingdom (Matthew 18:2-6). And I wonder, what does Jesus mean by
this? What qualities should we seek in ourselves? Whatcanthese young ones
teachus?
In working so closelywith children, I getto witness their struggles and their
triumphs, and I also getto see the way they discoverand process the world
around them. I think God’s hope for us is that we integrate the curiosity and
joy of children into ourselves. In their quest for discovery, they are always
asking for more information. And when they have exhausted our knowledge
bases, the questions left over lead to imagination and wonder. Remember how
fascinating everything seemedwhen you were a child? We were romanced
with tales of exotic lands, fantasticalpeoples, and adventures of any size. We
constantly soughtout the newestdiscoveryand made even a simple trip to the
grocerystore into a quest of epic proportions.
What would our world be like if we still viewed it through those eyes of
wonder? What if we still soughtout the best in eachother before seeking out
the worst? Whatif we only labeled jars instead of people? What if we
explored our world constantly asking the biggerquestions? What if we were
quick to love and even quicker to forgive?
Jesus was a cleverteacher. He wasn’t in the business of giving answers but
instead guiding us to ask the right questions.
"The most beautiful thing we can experience is the mysterious. It is the source
of all true art and all science. He to whom this emotion is a stranger, who can
no longer pause to wonder and stand rapt in awe, is as goodas dead: his eyes
are closed."–Albert Einstein
Julianna Nitz
Sri Lanka
Julianna is a Global MissionIntern who serves with the Jaffna Diocese(Sri
Lanka) of the Church of South India. Her ministry is possible because of
funds provided by Week of Compassionofthe Christian Church (Disciples of

Christ). She serves as a music teacherat the Uduvil Girls’ College, Christian
TheologicalSeminary, and Jaffna College.
*************************
Jesus was clever. Thatmight win for understatement of the year. But
sometimes we miss it. When we approach scripture, sometimes that approach
softens edges and pacifies its tone. Unfortunately, sometimes the edges are
meant to be sharp and the tone is meant to be abrasive.
Such is the case with Luke 15. Luke 15 begins with Jesus doing what he does:
hanging out with all the wrong people. And all the ‘right’ people take notice
and start complaining. Jesus doesn’tignore them. And he doesn’tattempt to
persuade them. There’s no, “But really guys, this is a goodidea.” No, that’s
not what we get. Jesus, cleverfella that he is, tells three stories. And these
stories should not be read separately, nor should they be read out of their
context. Jesus is telling these stories with an audience that is a controversial
mixture of the right and wrong people. The ‘right’ people (the Pharisees)
were really interested in the sacrificialsystem, and quite adept in interpreting
the law. So Jesus hits them where they are.
What man among you, if he has a hundred sheepand has lost one of them,
does not leave the ninety-nine in the open pasture and go after the one which
is lost until he finds it?
Well, Jesus, ofcourse we would look for it. Sheepare valuable, particularly
when it comes to sacrifice. Losing one is a big deal.

Or what woman, if she has ten silver coins and loses one coin, does not light a
lamp and sweepthe house and searchcarefully until she finds it?
Well, even a womanwould have the sense to know that a coin was valuable. I
mean, how else would you give to the temple? [Bearin mind here, Pharisees
weren’t famous for being friendly to women. A common prayer of the day
was, “GodI thank you that I am not a Gentile, a dog, or a woman.” In that
order.]
A man had two sons. The younger of them said to his father, ‘Father, give me
the share of the estate that falls to me.’
Hmmm…two sons, youngerone takes inheritance out of turn. That’s pretty
on-the-nose, Jesus. JacobandEsau, right? Yeah, we know this one.
But Jesus gets the story wrong. When Jacobreturns from a foreign country,
Esaureceives him. He falls on his neck, hugs him, kisseshim, and the
relationship is restored. This is a foundational story for Israel, because this is
the sectionofscripture where the name Israelis given! So everyone knew the
story. How could Jesus mess it up? Becausehe’s making a point.
Notice what he changes. Firstofall, he adds a characterback in. The father
is present. Why? Why is this necessary? Becausethe elder brother in Jesus’
version is not going to receive his younger brother. So someone has to. The
father makes sense. He’s indicative of God, and the representationof what a
father ought to be. But why doesn’t Jesus just tell it like it was? Why not
have Esauembrace his brother?

This is somewhatcomplicated. But remember, Jesus is clever. And so is his
audience. So as he adjusts the story, the point he wants to make becomes
clear. Let’s trace it out, shall we? One of the best questions to ask in this
situation is who identifies with whom in the story? Of Jesus’audience, where
do the ‘right’ and ‘wrong’ people fit in? The wrong people are pretty clearly
the prodigal son. They are the ones who are unclean, wasteful, and
disrespectful. The right people would then identify with the older brother.
The eldestbrother was the most likely candidate for studying to be a Pharisee,
so this is a logicalfit.
Why does that matter? Jesus paints the Phariseesas Esau, and the tax
collectors andsinners as Jacob. Jacobis the patriarch of Israel. He’s the one
who is named Israel, and as I statedbefore that name comes from this very
passage. So it’s insulting to the Pharisees to insinuate that the tax collectors
and sinners are more properly aligned with Jacobthan the Pharisees.
So the Pharisees are Esau. Orare they? Let’s dig a little there. Esauis the
father of the Edomites, who are Israel’s perpetual enemy. By the first
century, the Edomites were called Idumeans. So Esau, while a greatbrother
at this moment in Jacob’s life, comes to representhis enemy. Nowhere is this
clearerthan in Herod the Great, who is an Idumean. He is rejectedas king
because ofhis heritage. So to saythat the Phariseeswere as goodas Idumeans
would be a terrible insult. But that isn’t what Jesus says. Look atthe actions
of the older brother, then look at the actions of Esau. Esauis better than the
older brother in Jesus’story. Esauis more like the father.
So what is Jesus saying? The tax collectorsand sinners are Jacob. Why?
Becausethey recognize their sin, and they are returning to God. The
Pharisees are worse thanEsau. Why? Becausewhenthey see their brethren
returning, they scoff. Insteadof receiving them with open arms, the Pharisees

look down on them. The Pharisees,forall their outward show, are worse than
the enemies of Israelbecause they rejectand despise their own brothers.
Even Esauknew better than that.
http://www.littlebitfunky.com/2015/11/jesus-was-clever-monday-guest-
post.html
It always strikes me as funny when I hear Gen Xers bad mouth millennials
(which seems to happen on the regular). My peers forget the early ’90s when
we were seenas the world’s entitled-jerk generation. We’re just lucky that
socialmedia didn’t exist while we were the world’s scapegoats.
The irony generation
When angry boomers and their “greatestgeneration”elders talkedabout my
generation, they’d always accuseus of caustic irony and cynicism—it seems
we had ushered in a golden age of sarcasm. We were the generationwho had
David Letterman as its patron saint.
The ’60s hippy revolution had devolved into the self-centered’70s, which
sloped into the hollow ’80s. We grew up in that vacuous decade—10 years that
majored in form at the expense of substance. It was an era of big hair, cold
brass and soulless art(Patrick Nagel, anyone?).
As my generationcame of age, we didn’t really rebel. We just viewedthe
world around us with wry contempt. Grunge was my generation’s response to
our culture’s emotionless, inorganic plasticity. We fought our generational
battles by openly mocking the idols of authority. We exposedthe ’80s’
illusions with a sense ofdetached irony, and came to hold sentimentality and
earnestnesswith skepticism. Overtime, the irony that setmy generationfree
became its own prison.
I honestly think that one of the biggestproblems Gen X has with millennials is
that we don’t know what to do with forthright, heartfelt passion. We didn’t

have the tools that are available to millennials to make our voice heard. We
couldn’t quickly organize marches or easily raise awareness.We felt
powerless andthe only weaponwe had was to see the world as a huge joke
that didn’t deserve to be engagedortakenliterally.
I’m incredibly proud of the generationthat followedus. And I’m thankful
that we stripped away a lot of the pretense that would have prevented them
from engaging so effectively.
‘Sarcasmcreatesa far chasm’
I’m sarcastic. Actually, that last sentence doesn’tseemstrong enough. I work
in sarcasmlike Zoltan Szabo workedin watercolors. I had a co-workerwho
constantly (but politely) reminded me, “Sarcasmcreates a far chasm.”
Apparently, he felt I was too sarcastic(as if that’s a thing) and wanted to
remind me that sarcasmnegativelyimpacted relationships.
I now have a public platform that’s equal parts candor and irony, and I’m
often getting comments from people who just don’t getit. I still think that
satire and sardonic critique are the best ways to unmask the powers that be,
but people seemreally uncomfortable when they see these tools usedin
conjunction with Christian spirituality.
The other day I posteda photo on Facebook ofthe EasterBunny rolling away
the stone in front of Jesus’tomb. It was well-receiveduntil some guy felt the
need to drop into the comments to correctmy irreverence. His criticism was
brief, “So that’s how much His life for yours, means to you?”
I geta lot of angry people who want to debate and argue with me. I generally
try to be as accommodating and kind as possible—until I catcha whiff of
condescensionorrudeness. At that point, I feel my generationalconditioning
kick in and the scalpelcomes out. I don’t really care about the argument
(which will inevitably go on forever); I just want to cut away the pretense and
ugliness, exposing the argument for what it is. It’s a response that I’m not
always proud of.
The word “sarcasm” comesfrom the Greek wordsarkasmos(a sneer, jest,
taunt, mockery). The root word is sarx which means “flesh.” Takenmore

literally, sarcasmmeans “to strip off the flesh.” That seems to be a pretty
damning definition, but it’s not. Sometimes pretext and hypocrisy needs to be
surgicallyremoved before genuine dialogue can happen. It’s amazing how
many people think that sarcasmis off-limits for Christians.
Our sarcasticSavior
When someone tells me that irreverence, satire and sarcasmstrikes a tone
that isn’t Christ-like, I wonder what Bible they’re reading. Jesus fought
againstan entrenched powerstructure and often did so with cutting satire. If
you don’t think there are any jokes in the Bible, you’re probably reading it
with too much sanctimony.
Here are a few examples of Jesus’sarcasm(and if I included Paul’s, we could
be here all day):
Have you not read? (Matthew 12)
At that time Jesus wentthrough the grain fields on the Sabbath, and His
disciples became hungry and beganto pick the heads of grain and eat. But
when the Pharisees sawthis, they said to Him, “Look, Your disciples do what
is not lawful to do on a Sabbath.” But He saidto them, “Have you not read
what David did when he became hungry …” – Matthew 12:1–3
This is a pretty common response Jesususes whenhe’s being confronted
(Matthew 12:5, 19:4, 21:6, 21:42, 22:31). Matthew’s Gospelis written to
appeal to Jewishreaders, and I think he draws attention to Christ’s use of this
phrase because he knows they get the joke.
Usually Jesus says this to the Pharisees, whosepowerrestedon a superior
knowledge ofScripture. When Jesus asks them if they’ve read a Scripture

before He explains it to them, it’s a taunt. They’ve read it; they just haven’t
completely understood or internalized it.
This sarcasmisn’t just mean-spirited mockery; it’s strategy. The public way
that Pharisees confrontJesus is a powerplay intended to give them the upper
hand and establishtheir dominance. By taunting them, Jesus assureseveryone
present that He’s not intimidated by their “authority,” and He maintains the
advantage without letting the conversationdevolve into a debate. More
important, He demonstrates God’s annoyance with pride.
Sarcasmlevel:Gandalf from Lord of the Rings
Which goodwork do you punish me for? (John 10)
The Jews pickedup stones againto stone Him.Jesus answeredthem, “I
showedyou many goodworks from the Father; for which of them are you
stoning Me?” – John 10:31–32
Jesus had just claimed that He and God were one, and the smug Jews who
were present pickedup rocks to stone Him. It’s a particularly tense moment
that Jesus ramps up with a fairly brassy question. They’ve been looking for an
opportunity to take him out, and Jesus’blasphemy just gave it to them.
Christ reminds them of the many ways He has already establishedwho He is.
If they want to test the veracity of his statement, there are many witnesses
who will corroborate. So, whichgoodwork do you plan on killing me for? It’s
a fairly bold sneerfor someone facing down a mob.
Sarcasmlevel:Rob Gordon (John Cusack)from High Fidelity
Guess I need to die in Jerusalem(Luke 13)

Just at that time some Pharisees approached, saying to Him, “Go away, leave
here, for Herod wants to kill You.” And He said to them, “Go and tell that
fox, ‘Behold, I castout demons and perform cures today and tomorrow, and
the third day I reach My goal.’Nevertheless Imust journey on today and
tomorrow and the next day; for it cannot be that a prophet would perish
outside of Jerusalem. – Luke 13:33
First of all, I love that Jesus calls Herod “that fox.” Today we would call
someone a fox because we consideredthem clever. That’s not how Jesus
meant it. Foxes were solitary, destructive and unclean. Herod ruled over the
Jews and feigned solidarity with them, but he was a dangerous, poisonous
man who was only looking afterhimself. Our Lord was not speaking kindly.
This seems like a goodmoment to talk about tone. When Christians speak out
about other Christians or authority figures, they’re often chastised. It’s as if
politeness is the highest Christian virtue. Here we see Jesus summing up
Herod’s characterwith an epithet, and if you read Paul’s letters, He’s
frequently calling out people and groups (read Galatians 5, for Pete’s sake).
You cannot protectthe sheepby hugging wolves.
Jesus goeson to make one of the driest, most melancholic jokes in the entire
Bible when He says, “NeverthelessI must journey on today and tomorrow and
the next day; for it cannot be that a prophet would perish outside of
Jerusalem.” He’s basicallysaying, “I know you Jews love to kill your
prophets. Far be it from me not to trek back to Jerusalemto give you the
opportunity.
Sarcasmlevel:John McClane (Bruce Willis) from Die Hard

Sweeping, mean-spirited generalities
Was every Pharisee terrible? No. There were many kind, sincere Pharisees
who were nothing like the image that’s often presentedin the gospelaccounts.
Did that stopJesus from lambasting the lot of them? Nope. Just check out
Matthew 23:
They tie up heavy burdens and lay them on men’s shoulders, but they
themselves are unwilling to move them with so much as a finger. (verse 4)
They do all their deeds to be noticed by men. (verse 5)
They love the place of honor at banquets and the chief seats in the synagogues,
and respectfulgreetings in the market places (verse 6–7)
[They] shut off the kingdom of heaven from people (verse 13)
[They] devour widows’houses (verse 14)
[They] travel around on sea and land to make one proselyte;and when he
becomes one, [they] make him twice as much a son of hell as [them]selves.
(verse 15)
It just goes onand on this way, and Jesus talks like this about them
throughout the gospels.If this was written in the 21stcentury, they would
have responded with a #NotAllPharisees hashtag.If I was to write about any
group this way, I’d get so many emails my server would explode.
But this wasn’t really about individual Pharisees, this was a problem with the
pharisaicalsystem. And any sincerelyreligious Pharisee would have had to
agree with Him. Speaking in generalities is another polemic that’s frowned
upon, but let’s be honest;it’s an extremely effective rhetoricaldevice—
especiallyfor people trapped within in a broken system.
I wrote a post called“Hello, I’m a Recovering Racist”afterbeing exposedto a
lot of discussionthat I had initially written off as sweeping generalities about
whites. But the more I thought about it, the more my perspective was
challenged. My thinking eventually evolved from “#NotAllWhitePeople”to

“Maybe there is a problem.” Once I recognizedthe truth in those generalities,
I could identify ways that my thinking contributed to the issue.
That change in my thinking only occurredbecause I found myself lumped in
with someone’s generalitiesaboutwhites. I needed the slap in the face to
seriouslyquestion the things I believed. If this discussionwas framed as “some
white people do this” I would have excusedmyself from any culpability and
went on with life. I had to see myself included with the guilty group in order to
come to grips with my share of the blame.
The same goes with criticisms of men, evangelicals, straightpeople and
Americans. When I hear criticism leveled at a group that I’m part of, my first
instinct isn’t what it used to be. In the past, I would’ve become defensive and
angry. Now I just listen, ruminate and try and do a personal inventory. Where
I would have tone policed the personresponsible and told them they shouldn’t
use generalizations, now I recognize that it’s a device that Jesus used—a lot.
Is respectdemanded of us?
When power is distributed unequally, people don’t have a lot of options to
restore balance. Mockery, satire and sarcasmaren’t simply mean-spirited
responses,they’re rhetoricalweapons in the hands of those on the bottom.
They defy the status quo, challenge powerstructures and strip away
affectation.
It’s Jim Halpert rolling his eyes at the camera on The Office. It’s Voltaire’s
Candide parodying philosophic optimism. It’s a world-weary Tyrion
Lannister sneering at the ridiculous motives of those around him.
Jesus lovedand died for the Pharisees He belittled. He even showedsome
measure of respectto their position (Matthew 23:2–3), but that didn’t instill in
Him any obligationto fake kindness towardthe damage the pharisaical
system was doing.
If I had a white supremacistneighbor with cancer, I hope that I’d be there to
give him rides to the doctor, bring him meals and serve him in whateverways
I could. In fact, I would hope that I could truly befriend that individual.
Would I show deference and respectto his opinions? Nah.

Luke 16 New International Reader's Version(NIRV)
The Story of the CleverManager
16 Jesus told his disciples another story. He said, “There was a rich man who
had a manager. Some said that the managerwas wasting what the rich man
owned. 2 So the rich man told him to come in. He askedhim, ‘What is this I
hear about you? Tell me exactlyhow you have handled what I own. You can’t
be my managerany longer.’
3 “The managersaid to himself, ‘What will I do now? My master is taking
awaymy job. I’m not strong enough to dig. And I’m too ashamed to beg. 4 I
know what I’m going to do. I’ll do something so that when I lose my job here,
people will welcome me into their houses.’
5 “So he calledin eachpersonwho owedhis mastersomething. He askedthe
first one, ‘How much do you owe my master?’
6 “ ‘I owe 900 gallons of olive oil,’ he replied.
“The managertold him, ‘Take your bill. Sit down quickly and change it to 450
gallons.’
7 “Then he askedthe secondone, ‘And how much do you owe?’
“ ‘I owe 1,000 bushels of wheat,’he replied.
“The managertold him, ‘Take your bill and change it to 800 bushels.’
8 “The managerhad not been honest. But the master praised him for being
clever. The people of this world are clever in dealing with those who are like
themselves. They are more clever than God’s people. 9 I tell you, use the
riches of this world to help others. In that way, you will make friends for
yourselves. Then when your riches are gone, you will be welcomedinto your
eternal home in heaven.

10 “Suppose you canbe trusted with something very little. Then you can also
be trusted with something very large. But suppose you are not honest with
something very little. Then you will also not be honestwith something very
large. 11 Suppose you have not been worthy of trust in handling worldly
wealth. Then who will trust you with true riches? 12 Suppose you have not
been worthy of trust in handling someone else’sproperty. Then who will give
you property of your own?
13 “No one can serve two masters at the same time. Either you will hate one of
them and love the other. Or you will be faithful to one and dislike the other.
You can’t serve God and money at the same time.”
14 The Pharisees lovedmoney. They heard all that Jesus saidand made fun of
him. 15 Jesus saidto them, “You try to make yourselves look goodin the eyes
of other people. But God knows your hearts. What people think is worth a lot
is hated by God.
More Teachings
16 “The teachings of the Law and the Prophets were preached until John the
Baptist came. Since then, the goodnews of God’s kingdom is being preached.
And everyone is trying very hard to enter it. 17 It is easierfor heaven and
earth to disappear than for the smallestpart of a letter to drop out of the Law.
18 “Anyone who divorces his wife and marries anotherwoman commits
adultery. Also, the man who marries a divorced woman commits adultery.
The Rich Man and Lazarus
19 “Once there was a rich man. He was dressedin purple cloth and fine linen.
He lived an easylife every day. 20 A man named Lazarus was placedat his
gate. Lazarus was a beggar. His body was coveredwith sores. 21 Evendogs
came and lickedhis sores. All he wantedwas to eat what fell from the rich
man’s table.
22 “The time came when the beggardied. The angels carried him to
Abraham’s side. The rich man also died and was buried. 23 In the place of the
dead, the rich man was suffering terribly. He lookedup and saw Abraham far

away. Lazarus was by his side. 24 So the rich man calledout, ‘Father
Abraham! Have pity on me! Send Lazarus to dip the tip of his finger in water.
Then he cancoolmy tongue with it. I am in terrible pain in this fire.’
25 “But Abraham replied, ‘Son, remember what happened in your lifetime.
You receivedyour goodthings. Lazarus receivedbad things. Now he is
comforted here, and you are in terrible pain. 26 Besides, a wide space has
been placed betweenus and you. So those who want to go from here to you
can’t go. And no one can cross overfrom there to us.’
27 “The rich man answered, ‘Then I beg you, father Abraham. Send Lazarus
to my family. 28 I have five brothers. Let Lazarus warn them. Then they will
not come to this place of terrible suffering.’
29 “Abraham replied, ‘They have the teachings of Moses andthe Prophets.
Let your brothers listen to them.’
30 “ ‘No, father Abraham,’ he said. ‘But if someone from the dead goes to
them, they will turn away from their sins.’
31 “Abraham said to him, ‘They do not listen to Moses and the Prophets. So
they will not be convincedeven if someone rises from the dead.’ ”
https://www.biblegateway.com/passage/?search=Luke+16&version=NIRV
PRECEPT AUSTIN RESOURCES
Volume 23 Tell someone todayhow much you love Jesus Christ. 1
SHEEP AMONG WOLVES NO. 1370

A SERMON DELIVERED ON LORD’S-DAYMORNING, AUGUST 19,
1877, BYC. H. SPURGEON,AT THE METROPOLITAN TABERNACLE,
NEWINGTON.
“Behold, I send you forth as sheepin the midst of wolves: be you therefore
wise as serpents, and harmless as doves.” Matthew 10:16.
WELL may the text begin with a, “Behold,” forit contains some special
wonders such as can be seennowhere else. First, here is a tender and loving
Shepherd sending His sheepinto the most dangerous position—“Isend you
forth as sheep in the midst of wolves.” It is the part of a shepherd to protect
his sheepfrom the wolves, not to send them into the very midst of those
ravenous beasts, and yet here is the Good Shepherd, “that GreatShepherd of
the sheep,” actuallyundertaking and carrying out this extraordinary
experiment of conducting His sheepinto the very midst of wolves. How
strange it seems to poor carnal sense. Be astonished, but be not unbelieving—
stand still awhile and study the reason. The next remarkable thing is, “sheep
in the midst of wolves,” becauseaccording to the order of nature, such a thing
is never seen, but on the other hand, it has been reckoned a greatcalamity
that in some lands wolves are too often seenin the midst of sheep. The wolf
leaps into the midst of a flock and rends and tears on every side. It matters not
how many the sheepmay be, for one wolf is more than a match for a thousand
sheep. But lo! here you see sheepsentforth among the wolves, as if they were
the attacking party and were bent upon putting down their terrible enemies.
It is a novel sight, such as nature can never show, but grace is fall of marvels.
Equally extraordinary is the singular mixture, never yet seenby human eye
amongstbeasts and birds—a mixture of the serpent with the dove in one
person. What a strange blending. Creatures which are capable of cross-
breeding must have some sort of kinship, but here is a reptile of the dust
united with a bird of the air, “Be you therefore wise as serpents, and harmless
as doves.” Grace knows how to pick the goodout of the evil, the jewel out of
the oystershell, the diamond from the dunghill, the wisdom from the serpent,

and by a divine chemistry it leaves the goodwhich it takes outof the foul place
as goodas though it had never been there. Grace knows how to blend the most
gentle with the most subtle, to take awayfrom prudence the base element
which makes it into cunning and by mingling innocence with it, produce a
sacredprudence most valuable for all walks of life. With these three wonders
outside the text, lying, as it were, upon the very surface, we shall enter into a
fuller considerationof it with greatexpectations, but if we do so, we shall be
disappointed if we expectto learn anything very extraordinary unless we are
prepared to practice what we learn. I may truly sayof this text, he that does
its bidding shall understand its doctrine. He who follows its precept shall best
know its meaning. May the Spirit of all grace work in us according to His
divine power and perfectin us the will of the Lord. Though primarily
addressedto the apostles, it seems to me that our text relates in its measure to
all who have any talent or ability for spreading the gospeland indeed to all the
saints so far as they are true to their calling as the children of God. They are,
all of them more or less as sheepin the midst of wolves, and to them all is the
advice given, “Be you therefore wise as serpents, and harmless as doves.” Let
us hear for ourselves as though the Lord Jesus spoke to us eachindividually.
We may see in the text four things concerning the people of God. First, their
prominent vocation, “Behold, I send you forth.” Secondly, their imminent
peril, “as sheepin the midst of wolves.” Thirdly, their eminent authority,
“Behold, I send you forth.” And lastly, their permanent instructions, “Be you
wise as serpents, and harmless as doves.” I. First, let us considerTHEIR
PROMINENTVOCATION. Theyhad other callings, for some of them were
fishermen, but their greatcalling was this, “Behold, I send you forth.” The
call of the Lord
SheepAmong Wolves Sermon #1370
Tellsomeone today how much you love Jesus Christ. Volume 23
2
2
overrides all other vocations. Everychild of God, according to the capacityof
grace which God has given him, should hearthis voice of the Lord calling him

and sending him forth to labor, “Behold, I send you forth.” These disciples
had been with Him and had been taught by Him that they might teachin His
name. They had for some little time been His disciples or learners and now He
calls them apart from the rest, and says, “I send you forth to teachand to
make disciples.” The mode of operationin the kingdom of God is, first make
disciples, baptize them, teach them whatsoeverthe Lord has commanded and
then let them go forth and do the same with others. When one light is kindled,
other candles are lit from it. Drops of heavenly waterare flashed aloft and
scatteredall around like dew upon the face of the earth and behold, eachone
begets a fountain where it falls and thus the desert is made to rejoice and
blossomas the rose. Do not try to teachtill the Lord Jesus has first taught
you. Do not pretend to instruct till you have been instructed. Sit at Christ’s
feet before you speak in Christ’s name, but when once you are instructed, do
not fail to become teachers. The lessons ofyour Lord will be impressedupon
your own minds the more forcibly and indelibly when you have earnestly
communicated them to your fellow men. First be taught, but afterwards fail
not to teach. Hoard not up the treasure of divine knowledge,for there is no
shortage therein—eatnot alone the honey of redeeming love, for there is
enough and to spare. Feednot upon the bread of heavenwith selfish greed, as
though there were a famine in the land and you had need to save eachcrumb
for yourself, but break your bread among the hungry crowdabout you and it
shall multiply in your hands. Christ has calledyou that you may afterwards
go forth and call others to His sacredfeastof grace. OurLord calledthem not
only to teachthose that came in their way, but to go after the lost sheep.
“Behold,” He says, “Isend you forth.” Some persons will hardly teachthose
who come immediately to their doors. Living under your own roof, with some
of you, there are neglectedsouls. Even in some professedlyChristian families
there are sons and daughters who are not being trained for holiness nor
taught in the way of everlasting life. This is sadto the last degree. Friend, do
you fail there? Let consciencebe awake to judge. Your Mastersupposes that
you have fulfilled home duties and then He calls you forth to attempt
something further. “Go your ways,” says He, “for I send you forth.” You have
been sitting and hearing the gospel—leave yourseats at times and go forth to
bring others to the faith. You have the powerof the Word upon your hearts,
now go and show its power upon your lips by speaking to others, howeverfew

or many. Go out yourselves as sowers and scatterthe seedyour Lord has
given to you for that end. Go where providence guides you—to the Sunday
schoolclass to teach, to the street cornerto preach, to the remote village or
hamlet to bear witness for Christ, or to the densely crowdedcity slums to
uplift the banner of Christ—but go your way somewhere. Sitnot down in
idleness and fold your arms in indifference to the world’s woes. Behold, your
compassionateLord sends you, therefore go gladly anywhere, everywhere—
where His wisdom appoints the way—where your business gives you
opportunity or your traveling gives you occasion. “Isend you forth,” says He.
He sent them forth, we are told, to work miracles as well as to preach. Now,
He has not given us this power, neither do we desire it—it is more to God’s
glory that the world should be conquered by the force of truth than by the
blaze of miracles. The miracles were the greatbell of the universe which was
rung in order to callthe attention of all men all over the world to the fact that
the gospelfeastwas spread. We do not need the bell now, for the thousands
who have feastedto the full are the best announcers of the banquet. Those of
us who have fed upon Christ and His salvationwill make the matter known
whereverwe go. No further announcement by miracle will be required, save
only the standing miracle of the indwelling Spirit. We now have the great
advantages ofrapid traveling and of the printing press so that we need not the
gift of tongues, since men can so much more readily learn a foreignlanguage
than they could before, and so much more quickly travel to the spot. The
moral and spiritual forces of truth to work by themselves, apartfrom any
physical manifestation, is more to the glory of the truth and the Christ of the
truth than if we were all miracle workers and could destroy gainsayers.Yet
still, though we work no miracles in the physical world, we work them in the
moral and spiritual world, ay, and the same miracles too, for, behold, He has
sent us forth to healthe sick, as the Evangelisthas it in the eighth verse of the
chapter before us. Those who are depressedin spirit, faint and feeble, broken-
hearted and desponding, bruised
Sermon #1370 SheepAmong Wolves
Volume 23 Tell someone todayhow much you love Jesus Christ.
3

3
and mangled by the assaults ofthe greatenemy—we are to go forth and pour
in the oil and wine of the gospel, apply the heavenly plaster of the promise,
and bind up with the sacredliniment of consoling doctrine, and everywhere
bring before sin-sick sinners the matchless medicine of the precious blood of
Christ. For every spiritual disease the gospelis the sure remedy and we are to
carry it to every land. “Heal the sick.” This also we do. Such sicknesses as
laugh at the physician and cannot be touched by mortal skill are healedby the
servants of Him who came Himself to bear human sicknessesthatHe might
bear them away. Go forth, you servants of God, with a better balm than that
of Gilead. Sit not still in idleness while bleeding hearts and sickening souls are
all around you. Men are perishing—go forth to heal them. You are also to
“cleansethe lepers.” There is a leprosyabroad in the world which takes
different shapes in different ages, but is the same, both in its cause and effect.
In our land we see on all hands the foul leprosyof drunkenness, that brutish
disease whichdegrades and destroys men’s souls. There is the leprosy of
superstition which casts into the understanding and makes a man a fool. And,
alas, there is the white leprosyof skepticismwhich like an inward fire
consumes the very heart. Sin is this leprosy and our business is, as God shall
help us by the preaching of the gospelofJesus Christ, to make these lepers
clean. It is to be done. It is done by us now in our Lord’s name. He that works
in us mightily will cause the Word to be mighty to this end also, that the
leprosy may depart from men and that they may come into the congregation
of the Lord. He bids us also raise the dead, which seems the sternestwork of
all, but as the others are impossible to us apart from Him, this is not more
difficult than the rest. We are to “raise the dead.” Our gospelbegins with men
where they are by nature and does not wait till they come part of the way. We
go forth to preachto those who are carelessand insensible, to those who have
no feeling whatsoever, andare furtherest gone from any tenderness of heart
with regard to their own sin or the love of God. Go with the gospelto the
sepulcherof vice and preach to the dead in sin. The gospelhas a quickening
power, beloved, and Jesus who is the resurrectionand the life sends you forth
that by His word in your mouths dead souls may be raised. None are too dull
to be awakened, too hardened to be renewed. And then He adds, “Castout

devils.” This commissionHe gave to His apostles andin a spiritual sense to us
too. The devil and his legions reign over the hearts of men, subjecting them to
sin and unbelief. Behold, they claim this world as their dominion, but it is not
so. They are usurpers, for the earth is the Lord’s and the fullness thereof. Go
with the truth and castout the demon of error. Go with the glad tidings of joy
and castout the demon of despair. Go with the messageofpeace and castout
the demon of war. Go with the word of holiness and castout the demons of
iniquity. Go with the gospelofliberty and castout the demons of tyranny.
These blesseddeeds canbe done and shall be done, God being with you, and
to this end He bids you go in His name, for He will gird you with His strength.
Now, when I saythat every Christian, according to his ability, is calledto do
this, I mean preciselywhat I say. I mean that Christian men nowadays, while
they should be attachedto the church to which they belong, and the more
intense that attachmentthe better for a thousand reasons, yetthey should not
regard the church as being a peacefuldormitory where they are all to sleep,
but a common barracks where they are all to be trained and out of which they
are to issue and carry on the sacredcrusade for Christ. We are not to be
frozen together with the compactness ofa mass of ice, through mere
agreementof creed, but welded togetherlike bars of iron by the fire of a
common purpose and a common zeal. If we are what we should be, we shall be
continually breaking forth on the right hand and on the left, eachman, each
woman, according to the calling that God has given to us, we shall be seeking
to extend the Redeemer’s kingdom in all directions. My dear brethren, you
are arrows in the quiver—how gladly would I see you shotforth upon the
enemy from the bow of the Lord. Many of you are as battleaxes and weapons
of war hanging on the wall. O that you may be takendown and used of the
Lord in His glorious fight. Lo, on the walls of Zion hang a thousand bucklers,
all shields of mighty men. But the greatneed of the age is that these weapons
be removed from their resting and rusting and carriedinto the thick of the
fray. Maythe Lord send you forth, O you who have been savedunder my
ministry! May He hurl you forth with divine power, like a mighty hail against
His adversaries. Mayeachman among you be eagerto contend earnestly for
the faith once delivered to the saints and to save souls from going down into
the pit. Here, then, is your permanent vocation—try to realize it.

4
4
II. Secondly, we shall considerTHEIR IMMINENT PERIL. “I send you forth
as sheep in the midst of wolves.” Thatis to say, the task is one of greatdanger
and difficulty. Our divine enterprise is no child’s play. The work has its
charms. It looks very pretty upon paper and sounds well when eloquently
described. At missionary meetings and revival services, it stirs your blood to
hear of what is to be done and you resolve to rush upon it at once. But while
we would not dampen the ardor of one eageraspirant, we would have him
count the costand know what the warfare is. Enlist, by all means, but stop a
bit and know what you are doing, lest you quit the field as hurriedly as you
entered it and bring disgrace both on yourselves and the cause. Old soldiers
who know the smell of gunpowder talk not so lightly of a battle as the raw
recruits may do. They remember the blood and fire and vapor of smoke and
though they are not timid, they are very serious. Come, you who have never
thought about it, and look upon that which will dishearten every man who is a
cowardand testthe brave as to whether their courage is that of nature or of
grace. Youare to go forth as sheepamong wolves, that is to say, you have to
go among those who will not in any way sympathize with your efforts.
Sometimes we go among amiable, quiet, almost-persuadedpeople, and it is
somewhatpleasantwork, though even there it is very discouraging, for those
who are not far from the kingdom are often the hardest to be won. Borderers
are a difficult sortof people to deal with and for real successone may as well
go among the decidedly ungodly at once. If you discharge your souls and
behave zealouslybefore God, you will have to deal with people who cannot
enter into your feelings or agree with your aims. The bleating sheepfinds no
harmony in the bark or howl of the wolf. The two are very different animals
and by no means agree. You do not suppose that you are going to be received
with open arms by everybody, do you? And if you become a preacherof the
gospelyou do not imagine that you are going to please people, do you? The

time may come when perhaps the wolves will find it most for their own
comfort not to howl quite so loudly, but my own experience goesto show that
they howl pretty loudly when you first come among them, and they keepup
the hideous concert year after year until at last they somewhatwearyof their
useless noise. The world does rave as a wolf if any man is in double earnestfor
the kingdom of Christ. Well, you must bear with it. What sortof sympathy
can a lamb expectfrom wolves? If he expectedany, would he be not
disappointed? Be not disappointed, for you know your surroundings and you
know your mission. When our Saviorused similar words to the seventy, He
did not call them sheep, but lambs (see Luke 10:3), for they were not so far
advancedas the twelve, yet did He send them into the same trying
circumstances and they returned in peace. Eventhe weak ones among us
should therefore be of good courage andbe ready to face opposition and
ridicule. Sheep in the midst of wolves are among those who would rend them,
tear them, devour them. Luther used to say Cain will go on killing Abel to the
world’s end, if he can, and so he will till that millennial day when the wolf
shall lie down with the lamb. The disposition and nature of the wolves cause
them to be opposedto the sheep, and it is the nature of the world to hate the
children of God. All through history you see the two seeds in contention—if
there is Abel, there is Cain who slays him. If there is Noah, you see an ungodly
world all round him. If there is an Isaac, so also is there an Ishmael who will
mock him. And if there is a Jacob, there is an Esauwho seeksto kill him.
There cannot be an Israelwithout Pharaoh, or Amalek, or Edom, or Babylon
to oppose. David must be hunted by Saul and the Son of David by Herod.
There is an enmity betweenthe seedof the serpent and the Seedof the
woman, and that enmity will always remain. The ungodly roar upon the
righteous and seek to bring cruel accusations againstthem, even as against
their Lord. No matter how pure the lives of the godly, the wickedwill slander
them. No matter how kind their actions, they will render evil in return. No
matter how plain and honest their behavior, they will suspectthem, and no
matter how disinterested in their motives, they will be sure to attribute to
them the very lowestdesigns, forthe wolf comes to kill and to devour and he
will do it to the best of his ability. Ah, how red are his fangs in times of
persecution. How the wolf ragedand raved overthis our country in the days
of Mary and Charles the Second, and afterwards when, first as a Protestant

and next as a Puritan, the godly were devoured and he that followedhis
consciencewas made bitterly to suffer. Scotlandcan tell how the wolf’s fangs
were wet with the blood of her covenanting sons and were it not for God’s
own strong hand put upon them, the wolves would be tearing the sheep to this
day in our own land.
5
5
Again, they were to go like sheep among wolves, among a people who would
hinder their endeavors, fortheir business was to seek the lost sheepand the
wolves would not help them in that. On the contrary, the wolves themselves
desire to seize upon the lost sheepas their prey. You must expect, if you are
faithful to Christ and put forth zealous efforts, that there will be others who
will put forth their strength and cunning to oppose you. It is often an awful
game that we have to play for a man’s soul. Each move we make is met by the
devil and, unless God directs us, we shall lose the man. If we draw him to a
prayer meeting, another takes him to the theater. If we setbefore him the
truth, another puzzles him with skepticism. If we persuade him, others entice
him in the wrong direction. The cunning of our foe is something terrible. We
go forth to hunt for precious souls, but there are others who, in another sense,
hunt for the precious life. The streets at night tell of those whom Satanhires
that he may use them as his decoys, and the vicious literature scattered
abroad so plentifully are other forms of the nets of Satan, the greatfowler,
who catches the sons of men in his snares. If we are not earnest, the devil is.
He never sleeps—he losthis eyelids long ago. We may slumber if we dare, but
the powers of evil will never suspend their activities. Day and night the deadly
work goes onand the wolves howlover their prey. Therefore, go we forth like
sheep, not among the images of wolves, but in the midst of real active wolves
that are doing all they possibly can to destroy those sheepwho are as yet lost,
but whom Christ has, nevertheless, purchasedwith His precious blood. We
are to go forth like sheepamong wolves in this sense, that we are quite

powerless againstthem. What can a sheepdo if a wolf sets upon it? It has no
strength to resistand so those seventy disciples of Christ, if the Jews had
hunted them down, would have gone to prison and to death, for they could not
fight. “My kingdom,” said our Lord, “is not of this world, else would My
servants fight, that I should not be delivered to the Jews.” All through the
history of the church, when the wolves actuallyset upon the sheep, they make
no active resistance,but as the flock of slaughterthey suffer and die. I know
there was a time in history when the sheepbeganfighting, but it was not their
Master’s mind that they should. He bids us put our sword in its scabbard.
Our place is to bear and bear and bear continually, as He did. He says, “If a
man strikes you on the right cheek, turn to him the other also.” Fighting sheep
are strange animals and fighting Christians are self-evident contradictions.
They have forsakenthe Master’s way. They have gone off from the platform
where He stands whenever it comes to carnalweapons. It is ours to submit
and to be the anvil which bears the blows, but outlasts all the hammers. After
all, the wolves have had by far the worst of it—the sheepare multiplied and
the wolves grow fewerand fewer. As a matter of fact, the sheep have lived in
this country to see the last of the wolves—andthey will in other lands. The
wild dogs of Australia are very fierce againstthe sheep, but the sheepwill
surely in the end live and the wild dog will die. Everywhere it is so. They are
weak in themselves and yet they conquer the strong. “Ah,” you say, “it is the
shepherd who gives them this victory.” Preciselyso and that is where our
strength lies, even in “that greatShepherd of the sheep.” Thoughcalled to
bow down as the streetthat men may go over us, by this endurance we
conquer. In suffering we are invincible and in this signwe conquer—the cross
of self-denial and self-sacrificeleads the way. “I send you forth as sheep in the
midst of wolves,”not rendering railing for railing, but contrariwise, blessing.
Being provoked, you return gentleness andbeing persecuted, you pray for
your enemies. “Ah,” says one, “I do not like the look of such a mode of
warfare.” I thought you would not and you may go your way. As notice was
given of old in the camp of Israel that he who had lately married a wife, or
built a house, or was fainthearted, might go home, so do we say, “To your
beds, you cowards!If you cannotundertake this for your Master, He does not
need that His hostshould be encumbered by your presence.”Our Mastercalls
out men to whom He gives grace that they may be strong to endure even unto

the end. The Spirit of the Lord gives patience and forbearance to those who in
true faith seek to be like their suffering Lord. Brethren, it is trying work for
the sheepto go forth among wolves, but it has to be done. Picture it in your
mind’s eye. The timid sheeptrembles at it. The wolves are rough,
unmannerly, coarse-minded, irritating, annoying. The poor sheep does not
feel at home in such company. He sees everynow and then the white teeth
glittering within the wolf’s mouth and he is ill at ease. The sheepwishes he
were back in the quiet fold among his happy brethren, but the Shepherd
knows what He is at and it is the duty of the sheepto obey and to go into the
midst of the wolves if his Shepherd bids him.
6
6
It is very testing too, because if a man is not truly one of God’s own, he will
not obey so trying a command, but will neglectduty and seek comfort. It will
try evenyou who are most sincere. You think you have much patience—get
among the wolves and see how much is left. You fancy you could put up with a
greatdeal of annoyance—letit come upon you and you will see how it
torments you. When it comes to the loss of your goodname, to downright
lying and slander againstthe tenderestpart of your character, when it comes
to bitter sneers and sarcasmsand words which eatlike acid into the flesh and
burn like coals offire flung into the bosom, it is not easythen to maintain the
love which hopes all things, endures all things. Grace alone makes believers
press forward in their work of love, seeking with gentleness to win souls. Oh
to say—though the wickedman curses me and foams at the mouth with
rage—Iwill still seek his good. This is the victory of faith, but the battle will
test all your graces andmake you see that all is not gold which glitters. You
will soonsee whetherthe Spirit of God is in you or not, for patient love is not
natural, but supernatural, and only he who is filled with the supernatural
indwelling of the Holy Spirit will be able to live as a sheepamong wolves. If
you canaccomplishthis work, it will be very teaching to you. You will never

know why Christ wept over Jerusalemtill you get among the Jerusalemites
and painfully feel the cruel wrongs which make men weepbecause they love.
You cannot understand the Savior’s death throe, the bloody sweat, the
heaviness evenunto death, and the brokenheart unless you go like a sheep
into the midst of wolves. Thenyou will be where Jesus was andyou will have
fellowship with Him. Practicallearning is best— books cannotteachus
fellowship with our Lord, but when we get to do Christly work, then we come
to mourn the evil which He lamented and prize the remedy which He
supplied. Thus we gather knowledge andare ourselves the better for our labor
for others. III. Let us now look at God’s servants sent forth and note THEIR
EMINENT AUTHORITY. “BeholdI send you forth.” What a grand
expression. It could be used by no mere man. He who spoke thus is divine.
Brothers and sisters, our commissionjustifies us in what we do. For a sheepto
go into the midst of wolves of its own accordwould be a foolishcourting of
peril, but when the greatShepherd says, “I send you,” it would be a grievous
fault to linger. Who is this who says, “I send you”? First, it is “The Lord of the
Harvest.” Did you notice while we were reading in the tenth of Luke, how the
two verses ran on, “Prayyou therefore the Lord of the harvest, that He would
send forth laborers into His harvest. Go your ways;behold, I send you.” The
same connectionis here, only there is a little parenthesis—readthe last verse
of the ninth chapter of Matthew and you will see that it is the same. It is the
Lord of the harvest to whom we pray, who actually sends us forth in answer
to our own prayers. He is the Masterof all worlds and owner of the souls of
men. He puts His sickle into your hands and bids you go forth and reap the
golden grain which is the reward of the travail of His soul. “I send you,”—the
Lord of the harvest. Armed with His authority, who shall daunt you? Go even
to the gates ofhell if Jesus commands. Next, “I send you”—I, who prize you,
for you are My sheep. I who love you, for I bought you with My blood. I, who
would not expose you to a needless danger. I, who know by My infinite
wisdom that I am doing a wise and a kind thing. I send you, you My sheep,
My dear sheep, for whom I laid down My life—I send you into the midst of
wolves, therefore you may safelygo, for I who love you send you there. Lord,
we ask no questions, but we go at once. “I send you,” that is, I who have gone
on the same errand Myself. Did He not come into the world like a sheep in the
midst of wolves? Rememberwith what patience He endured and with what

glory He triumphed. RecollectHis poverty and shame and death. Remember
how like a sheepbefore her shearers, He was dumb, like a lamb that is taken
to the slaughter, He opened not His mouth. He does not bid you go where He
has not gone Himself. It is dangerous, but then He has passedthrough the
danger, endured it, and triumphed in it. “I send you”—mark that—I who
overcame in the very characterin which I send you. Have you not read in the
book of Revelation, “The Lamb shall overcome them”? And again, “They
overcame by the blood of the Lamb.” And know you not that heaven’s high
songs go up to Him that sits upon the throne and unto the Lamb foreverand
ever? The Lamb in the midst of wolves has conquered the wolves and is Lord
of all and so He in effect says, “Youare My lambs therefore go forth, as I did.
Endure, as I did. Conquer, as I did and you shall sit on My throne and the
Lamb shall lead you to the living fountains of water.”
7
7
IV. We close by noticing THEIR PERMANENTINSTRUCTIONS. Youhave
a tough task before you, to act as sheepamong wolves. Your Lord leaves you
not without guidance in the form of plain precepts. What are you to do, then?
Be bold as lions? Yes, but that is not the principal thing. Be swift as eagles?
Yes, by all means, but that is not the main requirement. For everyday life, for
the wearand tear of this greatbattle, there are two grand requisites. The first
is prudence—be wise as serpents and the next thing is innocence—be harmless
as doves. First, be prudent and wise as a serpent. Do not imitate a serpent in
any other respectbut in this. Neverlet the devil enter into you as he did in to
the serpent, nor become groveling and cunning. But still, the serpent is an
exceedinglywise creature and it had need to be, for it lives in a world where it
is hated by a deadly foe. It is natural for man to hate the whole serpent tribe.
The very first thing you do if you see a viper is to look for a stick to kill it.
Everybody is the enemy of serpents and if they are to exist, at all, they must be
very wary—in this you are to copy them. What does a serpentdo to preserve

Jesus was a man of cleverness

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Jesus was a man of cleverness

Similar to Jesus was a man of cleverness (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Jesus was a man of cleverness