After all, hypocrisy was only self-deception. [4310] But, [4311] there is nothing covered that shall not be revealed.' Hence, what they had said in the darkness would be revealed, and what they had spoken about in the store-rooms [4312] would be proclaimed on the housetops. Nor should fear influence them. [4313] Fear of whom? Man could only kill the body, but God held body and soul. And, as fear was foolish, so was it needless in view of that wondrous Providence which watched over even the meanest of God's creatures. [4314] Rather let them, in the impending struggle with the powers of this world, rise to consciousness of its full import - how earth's voices would find their echo in heaven. And then this contest, what was it! Not only opposition to Christ, but, in it inmost essence, blasphemy against the Holy Ghost. Therefore, to succumb in that contest, implied the deepest spiritual danger. [4315] Nay, but let them not be apprehensive; their acknowledgment would be not only in the future; even now, in the hour of their danger, would the Holy Ghost help them, and give them an answer before their accusers and judges, whoever they might be - Jews or Gentiles. Thus, if they fell victims, it would be with the knowledge - not by neglect - of their Father; here, there, everywhere, in their own hearts, before the Angels, before men, would He give testimony for those who were His witnesses. [4316]
Before proceeding, we briefly mark the differences between this and the previous kindred address of Christ, when sending the Apostles on their Mission. [4317] There (after certain personal directions), the Discourse began [4318] with what it here closes. There it was in the form of warning prediction, here in that of comforting reassurance; there it was near the beginning, here near the close, of His Ministry. Again, as addressed to the Twelve on their Mission, it was followed by personal directions and consolations, [4319] and then, transition was made to the admonition to dismiss fear, and to speak out publicly what had been told them privately. On the other hand, when addressing His Peræan disciples, while the same admonition is given, and partly on the same grounds, yet, as spoken to disciples rather than to preachers, the reference to the similarity of their fate with that of Christ is omitted, while, to show the real character of the struggle, an admonition is added, which in His Galilean Ministry was given in another connection. [4320] Lastly, whereas the Twelve were admonished not to fear, and, therefore, to speak openly what they had learned privately, the Peræan disciples are forewarned that, although what they had spoken together in secret would be dragged into the light of greatest publicity, yet they were not to be afraid of the possible consequences to themselves.
2. The second Discourse recorded in this connection was occasioned by a request for judicial interposition on the part of Christ. This He answered by a Parable, [4321] [4322] which will be explained in conjunction with the other Parables of that period. The outcome of this Parable, as to the utter uncertainty of this life, and the consequent folly of being so careful for this world while neglectful of God, led Him to make warning application to His Peræan disciples. [4323] Only here the negative injunction that preceded the Parable, beware of covetousness,' is, when addressed to the disciples,' carried back to its positive underlying principle: to dismiss all anxiety, even for the necessaries of life, learning from the birds and the flowers to have absolute faith and trust in God, and to labour for only one thing, the Kingdom of God. But, even in this, they were not to be careful, but to have absolute faith and trust in their Father, Who was well pleased to give' them the Kingdom.' [4324]
With but slight variations the Lord had used the same language, even as the same admonition had been needed, at the beginning of His Galilean Ministry, in the Sermon on the Mount. [4325] Perhaps we may here, also, regard the allusion to the springing flowers as a mark of time. Only, whereas in Galilee this would mark the beginning of spring, it would, in the more favoured climate of certain parts of Peræa, indicate the beginning of December, about the time of the Feast of the Dedication of the Temple. More important, perhaps, is it to note, that the expression [4326] rendered in the Authorised and Revised Versions, neither be ye of doubtful mind,' really means, neither be ye uplifted,' in the sense of not aiming, or seeking after great things. [4327] This rendering the Greek word (meteorzein) is in accordance with its uniform use in the LXX., [4328] and in the Apocrypha; while, on the other hand, it occurs in Josephus and Philo, in the sense of being of a doubtful mind.' But the context here shows, that the term must refer to the disciples coveting great things, since only to this the remark could apply, that the Gentile world sought such things, but that our Father knew what was really needful for us.