NOTES for Mat 10:16-22

The wisdom of the serpent and the simplicity of the dove are a paradoxical combination even at a first, quick glance. It becomes still more paradoxical on closer consideration. The matter here is evidently the very serpent that tempted the first people in the Garden of Eden. It is he who is called "wise" in the biblical story of the fall. Or, more precisely, "prudent," "cautious" - this is exactly what the corresponding Hebrew word in the story means. Just as does the Greek word from the Savior's speech addressed to the apostles.

The same "prudence" is also characteristic of a wise person - at least this is what is said about the wise in the Book of Proverbs. Translators call the serpent "crafty," but when the same word refers to a person, they most often call this person "prudent," and sometimes, as in our Gospel passage, even "wise."

But the point is evidently not definitions. In essence the matter concerns one and the same thing: the ability to see the world as it is. With all its pluses and minuses. With all its possibilities, even those that can be used for evil. The ability to distinguish white and black, light and darkness. And to understand the logic of the action both of the forces of light and of the forces of darkness. At least so as not to be deceived about those who have chosen the side of darkness. But this knowledge alone is not enough. The serpent who tempted the first people also had such knowledge. In itself it does not yet save from evil.

What is also needed is the wholeness and purity, precisely these qualities are designated by the corresponding Greek word, of the turtledove, the woodland dove, the only bird suitable for every sacrifice, including a cleansing one. That wholeness which will allow one to make a choice and a decision relying not on the wisdom of this world, so well known to the one choosing, but on the will of God. And that purity which allows one, while seeing all the evil of the world as it is, not to look back at it at all when the matter concerns God's work.

The prudence of this world is useful when analyzing a situation, but it becomes spiritually destructive when one must make a choice and decisions by following God's will, decisions corresponding to the Torah and the Gospel. The Kingdom of God is reality, not a pious fantasy or religious symbol, and therefore the one who seeks it must be a realist. But his realism must not be limited only to the realities of the fallen world, as often happens with the realists of this world. Then the Kingdom too will become reality for such a person, a real goal that can be reached.

What does Jesus mean? And why, one might think, not prepare in advance, not think through at least in general terms what will have to be said when one has to testify before the authorities? God, of course, will help in a critical situation, but it would not be useless for a person himself to think through and formulate his own views and convictions, would it?

If the matter were views and convictions, then perhaps that would be exactly right. If Christianity were some new teaching, new religion, new theology, or new ethical system, then this teaching would have to be defended like any teaching, with arguments in hand, preferably with a clear and preplanned outline, or at least with ready answers to the most probable questions.

But the point is that Christianity is not a new teaching but a new life: life with Christ in the Kingdom He brought into the world. Of course, one can tell about this life just as about any other, but words alone are not enough here: behind them must stand real experience of that very life, so that the listener understands that the speaker really knows what he is talking about. And for this, the life of which the witness speaks must be a reality for him himself, a reality being lived at the very moment when he bears witness to it.

Such speech, of course, cannot be prepared in advance in any way. The breath of the heavenly Father, the breath of the Kingdom, is always unpredictable. One can never say for certain what it will reveal in a minute. Such is the life of the Kingdom in general, and only in this way can one speak about it.

The point is not that in a critical situation it is difficult to speak and therefore the direct participation of the Father, the Savior, the immediate sense of the breath of the Kingdom is needed at that moment. It is needed not only then; it is always needed. Testimony before authorities is only a particular case of testimony in general. But the probability of spiritual failure in a critical situation is, of course, higher. Therefore a Christian especially needs here what he actually needs constantly. And the Savior reminds the disciples listening to Him of this simple truth, the truth that a true witness of the Kingdom is not the one who speaks about the Kingdom, but the one through whom the breath of the Kingdom speaks. And the voice of the Father.

Jesus encourages the disciples in the face of future persecutions. But in fact this promise of His applies not only in such critical situations, but in every case of testimony to Christ. In Christ God fully reveals Himself to people, and therefore testimony to Him is God's work, which can be done soundly only by His power, that is, by the Holy Spirit. But like every promise of God, it is realized not without human participation: in order for the Spirit to speak in us, we must let Him in, so that He abides in us. As we see, once again Christian life turns out to be not a matter of "what we should do," but of "what we should be." If we are with God and He is with us, then any testimony to Him becomes natural, like breathing.

The words that the disciples are sent out as sheep among wolves may recall the popular worldly principle, "When you live with wolves, howl like a wolf." But no, we have not been given a commandment to turn into wolves. And yet how can we avoid becoming wolves without also becoming eaten?

Like much of what the Lord has revealed to us, these words of Christ are paradoxical. But behind this paradox stands a reality confirmed by the experience of spiritual life: if we want to rely on human strength alone and intend to become equal to the wolves, we risk rejecting the help of the Heavenly Father. This may give us some temporary advantages, but degradation will inevitably follow. And conversely, what people are used to considering a manifestation of weakness may turn out to be not only a manifestation, but also a source of strength.

Christ warns of the inevitability of persecution, and it will come not only from obvious enemies; many of the dearest and closest will also become enemies. In such circumstances it is hard to preserve love for one's neighbor, but this is precisely what the Lord wants from us, calling us not to become like the persecutors. All the more so because in a number of cases love for neighbors and love for enemies mean love for the same people...

Among the things Christ promised, especially astonishing is the promise that the Spirit of the Father will speak in us in difficult moments. Meanwhile, many Christians who have gone through trials confirm the truth of these words. And this is practical confirmation of the truth of the Gospel.

Today the Lord speaks to His disciples about coming disasters and trials. Betrayal, rejection, exile, and martyrdom await them. What, then, does He call them, and us, to do in this difficult hour? In such situations the world needs the intervention of God Himself, and Jesus calls His disciples to become instruments of this intervention. Let kings and rulers hear the word of salvation through them; let the suffering receive comfort and encouragement through them. They themselves will need nothing, for the heavenly Father Himself will care for them. They need only learn to trust Him. Then their bond with Heaven will become stronger than all earthly bonds, and God will be a greater reality for them than family, property, even life itself.

In the face of trials, the Lord calls us to surrender ourselves entirely to His will and to become His healing presence on earth.

The distinguishing mark of Christ's disciples is that they are open to God and to the world. They carry the news of God's Kingdom, and at the same time they go to people; they hope only in God, yet they receive help from people; they address rulers and kings, yet they speak the words of the Spirit. Both are not simple: being open to God can be difficult and frightening; being open to people is always difficult and sometimes dangerous. The disciples will have to combine in themselves qualities that are hard to combine: to be lambs, wise as serpents and innocent as doves.

Nevertheless, this is the task of the disciples, each of whom is in some sense an apostle, that is, a representative, an ambassador of Christ in the world. For a messenger must in some way resemble his lord. So the disciples imitate the mission of the God-man Christ: belonging to God, they are turned toward the world and toward people, losing their connection neither with Heaven nor with earth.