Continuing with the interpretation of verse 16:
Saint John Chrysostom explains that these words of Jesus constitute a careful preparation of the apostles for the ascetic struggle that lies before them: “The Lord Jesus Christ begins to speak already of the sorrows that were to befall them—not only of those that would soon come to pass, but also of those that would follow long after. In this way He prepares them from the outset for the battle against the devil. Much was achieved by this: first, the apostles came to recognize the power of Christ’s foreknowledge; second, no one could any longer suppose that misfortunes occurred because of their Master’s weakness; third, those who were obliged to endure these sorrows were no longer terrified by them as something unforeseen and unexpected; and fourth, by hearing this, the apostles were not to be disturbed even when the time of Jesus’ sufferings on the Cross had come… Jesus does not command them only to possess the meekness of sheep, but also the guilelessness of doves. I shall show you My power, says Jesus, especially in this: that the sheep will conquer the wolves; and though they dwell among them and suffer countless wounds, they will not only fail to be destroyed, but will even transform the wolves themselves. It is far more admirable and of far greater significance to change the disposition of someone’s will and transform the mind than to put someone to death—especially when the sheep are but twelve, while the earth is full of wolves. Therefore, let us be ashamed when we act contrary to Christ’s commandment and attack our enemies like wolves. As long as we remain sheep, we shall be victorious; even if an innumerable multitude of wolves surrounds us, we shall overcome and conquer them. But if we become wolves, we shall be defeated, for the help of the Shepherd will withdraw from us—for He tends sheep, not wolves. Jesus will in that case leave you and depart from you, because you do not allow His power to be revealed. When you show meekness in suffering, the whole victory belongs to Jesus; but when you yourself attack and fight, you obscure the victory.”
Saint Isidore of Pelusium, interpreting this passage of Holy Scripture, also draws attention to what the late Patriarch Pavle often spoke of as a spiritual problem—what even in our own people is captured in the saying: “A good man and a fool are brothers.” Here are the words of Saint Isidore: “Wisdom blended with simplicity constitutes a divine dignity and, I dare add, forms the most perfect virtue. Yet if wisdom becomes separated from simplicity, then wisdom will turn into cunning, and simplicity will end in foolishness. For the former is capable of doing evil, while the latter is liable to be deceived… If the Saviour commanded us to imitate the guilelessness of the dove, then we should also keep ourselves from the dove’s irrationality—that is, we should not turn to those who strive to ensnare us.”
There is a prevalent misconception today that if one is a Christian, one must therefore be naïve, unquestioningly trusting of everyone, without even the slightest measure of discernment. That is why Blessed Theophylact writes: “The Lord also desires His disciples to be wise, so that when you hear Him call them sheep, you will not suppose that Christians ought to be foolish and gullible. Therefore Christ says that Christians must be wise and know how they ought to live while surrounded by many enemies.”
A hieromartyr of our Church from the past century, Onuphrius Gagaliuk, in his explanation of these words, also speaks to a dilemma often heard—namely, whether it is permissible to attain some good by means of evil. Onuphrius writes: “The guilelessness of the dove includes a pure heart, innocence, the absence of all cunning, purity, and modesty in all things. Far be it from us to resort to cunning or any immoral paths: falsehood, deceit, flattery, intimidation, and especially violence. If we, the servants of Christ, should be confronted with the temptation to achieve seemingly good goals by the slightest moral departure from our conscience or by a small dogmatic inaccuracy—we must reject that temptation at once!”
As a concluding word from the patristic treasury on this verse, Saint Gregory Palamas appears to summarize the explanation in the following way: “The serpent protects itself, but is therefore harmful to others, possessing an instinct and power for self-preservation and for inflicting harm upon others; whereas the dove is guileless and incautious. Therefore, the Lord advises His disciples to be neither malicious like serpents nor so carefree (unwary) as doves, but wisely to combine the instinct for self-preservation with guilelessness—to preserve their virtue and piety, and at the same time to have hearts so innocent towards those who offend them that they even pray for them.”
Continuing with verses 17 and 18:
“Beware of men: for they will deliver you up to councils, and they will scourge you in their synagogues; and ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.”
Saint John Chrysostom here speaks of the law that Jesus established in the preaching of the faith—a law entirely different from the way the world operates. He also reflects on the virtue of the apostles, who were astonished upon hearing these words of the Lord Jesus. Chrysostom writes: “The Lord did not say: ‘fight back and oppose those who will be violent toward you,’ but only: ‘you will suffer great misfortunes.’ … We must greatly admire how the apostles—these fearful men who had never ventured farther than the lake in which they fished—did not immediately withdraw upon hearing these words. How did they not think and say to themselves: ‘Where shall we flee? Councils, kings, rulers, Jewish synagogues, Gentile nations, authorities high and low, all are against us.’ For Christ foresaw not only the sorrows awaiting them in Palestine, but also announced the struggle of the entire universe against them, saying: ‘You will be brought before governors and kings for My sake,’ thereby showing that He would send them as preachers even to the Gentiles.”
The hieromartyr Onuphrius Gagaliuk again speaks here of the virtue of discernment and caution that Christians must possess: “The Lord Himself declares to His preachers that they must be cautious, for there are many evil people who oppose the truth of God. How should this caution be understood? Does it mean that we must speak one way to some people and another way to others? No—it is always necessary to speak openly about the truth of God (John 18:20). At the same time, one must preach in such a manner that cunning people cannot distort the words of truth, using them to stir up anger or vengeance against the servants of Christ, as the enemies of the Saviour and His disciples often did, striving to present the words of truth as a speech directed against the authorities or the people themselves.”
Thus, our caution must always be accompanied by discernment and deep reflection. As Fr. Daniel Sysoev often reminded the faithful, the Christian must at every moment know what he is saying, to whom he is speaking, before whom he is speaking, and how he is speaking.
Verses 19 and 20:
“But when they deliver you up, take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.”
Saint John Chrysostom teaches that through these words the Lord Jesus comforts the apostles and shows them that in all the tribulations they will endure, He Himself will be with them. Saint John explains: “God always accomplishes His work, even if no one pays attention to it. These words served as a consolation to the apostles… for they could be certain that the One Who had foreseen and foretold the sufferings awaiting them would be with them everywhere. They could also be certain that they would not endure these trials as criminals or evildoers… And lest the apostles say: How shall we persuade people under such conditions? Christ commands them to be firmly assured also concerning protection. Elsewhere the Lord says: I will give you eloquence and wisdom (Lk. 21:15), while here, by saying: The Spirit of your Father will speak in you, Christ raises them to the dignity of prophets.”
Saint Isidore of Pelusium, in his interpretation of these verses, resolves a potential difficulty. At first glance it may seem that the Lord and His disciple Peter speak contrary things about bearing witness to our faith. Saint Isidore explains: “Since you are amazed that the Saviour said: Take no thought how or what ye shall speak, while one of the apostles said: Be always ready to give an answer (1 Pet. 3:15) — know that there is no contradiction here, for the one refers to bearing witness, and the other to teaching. When we are in the company of brethren, then we are commanded to take care concerning what we shall say, for it is senseless not to know what we promise to teach. But when before us stands a fearsome court, masses of people, executioners filled with rage, fear pressing from every side, then the Lord has promised us His help. For it is a great thing that men who are mute like fish, who enter there bound and bowed toward the earth, should be able to speak when kings sit before them on their thrones, when commanders and governors stand before them, when swords are drawn and all stand ready together. Therefore, it is fitting that some rely on God’s help, while others receive instruction not to fall into the sleep of ignorance, for the disciples of Wisdom must themselves be wise.”
Blessed Jerome also explains how the Holy Spirit speaks through Christians, and what is required from us in order for this to happen: “Thus, when we are led before judges, we must sacrifice only our will for Christ. Then Christ, Who lives in us, will speak on His own behalf; the action of the grace of the Holy Spirit will be manifest in the fact that He will unfailingly provide the answer.”
Adapted for the contemporary reader based on Patristic commentary by Stanoje Stanković
