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Baris 2:
[[Berkas:Apostles_capp.JPG|ka|jmpl|Yesus dengan dua belas rasul]]
== 10:16 Perlunya
''"Lihatlah, aku mengutus kamu seperti domba di tengah serigala; sehingga menjadi cerdik seperti ular dan tulus seperti merpati."''
Adanya kata 'lihatlah' di tengah-tengah pengutusan dua Belas Rasul menarik perhatian kepada apa yang akan Yesus katakan di sini.<ref>Donald Hagner. ''Matthew 1-13: Word Biblical Commentary'' (Dallas: Word Books, 1993) 276.</ref> Ini menandai bagian yang berbeda dari sebelumnya yaitu bagian petunjuk-Nya kepada murid-murid-nNya. Setelah menarik perhatian murid-murid-nya dengan 'lihatlah', Yesus mengatakan, secara harfiah, 'Aku, bahkan Aku, mengirim engkau...'.<ref>Robert E. Morosco. '"Matthew’s Formation of a Commissioning [//en.wiki-indonesia.club/wiki/Type_scene Type-Scene] out of the Story of Jesus' Commissioning of the Twelve" in ''Journal of Biblical Literature'' 103:4 (December 1984): 539-556, 550.</ref> Meskipun berbeda penanda waktunya, kata-kata ini adalah sebuah kutipan dari bacaan [[Septuaginta]] pada [[Kitab Keluaran|
Dia mengirimkan mereka seperti domba di antara serigala, yang membawa ke pikiran [[Mesias|mesianik]] sebagaimana dibayangkan dalam [[Kitab Yesaya|Yesaya]] 11:6, yang mengatakan bahwa 'serigala akan tinggal bersama domba'.<ref>Daniel J. Harrington, ''The Gospel of Matthew'': Sacra Pagina Series. (Collegeville: The Liturgical Press, 1991), 144</ref> Merujuk kepada mereka sebagai domba-domba juga menyoroti bahaya yang akan mereka hadapi dalam misi mereka.<ref name="Hagner, 277">Hagner, 277.</ref> Ini menarik perhatian kepada masyarakat Yesus sebagai Israel sejati, karena literatur Yahudi telah menggunakan secara tradisional istilah domba dan serigala sebagai citra Israel dan bangsa-bangsa lain. Karena ayat ini mengikuti pengutusan Yesus akan dua belas murid kepada orang Israel secara khusus, orang-orang Yahudi yang bermusuhan dengan kerajaan-Nya sekarang secara implisit dikiaskan sebagai serigala.<ref>[//en.wiki-indonesia.club/wiki/W._D._Davies W. D. Davies] and Dale Allison, Jr., ''A Critical and Exegetical Commentary on The Gospel According to Saint Matthew''. (Edinburgh: T&T Clark, 1991), 181.</ref>
Baris 20:
Dalam ayat ini serigala terlihat dalam cara yang samar-samar sebagai 'orang-orang', atau 'umat'. Namun, hal itu sepertinya mengarah ke penganiayaan oleh para pemimpin [[Agama Yahudi|Yahudi]], karena bagian seterusnya ayat tersebut mengacu pada kalimat pengadilan yang dilakukan di dunia Yahudi waktu itu.
Beberapa komentator melihat ini sebagai redaksi di mana Matius menulis dalam terang 'perpecahan serius' antara Yudaisme dan [[Kekristenan]], karena dua belas murid akan dicambuk di [[Sinagoga|rumah-rumah ibadat]] 'mereka'
'Dewan' ini secara harfiah adalah '[[sanhedrin]]s', dan tentunya mengacu pada badan pemerintahan lokal bukan Sanhedrin nasional di Yerusalem, karena di sini kata Yunani ditulis dalam bentuk jamak.<ref name="R.T. France, 388">R.T. France, 388.</ref>
Baris 26:
<nowiki>'Sinagoga' diterjemahkan sebagai 'perkumpulan' (''</nowiki>assemblies") oleh France karena ia melihat perbedaan dalam fungsi mereka dari penggunaan sebelumnya dalam Injil Matius, dalam arti sebagai sebuah lokasi ibadah dan pengajaran. Ini menunjukkan gagasan bahwa 'sinagoga' ('synagogue') mungkin mengacu pada pengelompokan masyarakat, bukan sebuah bangunan yang digunakan untuk ibadah. Leon Morris menunjukkan bahwa rumah-rumah ibadat adalah tempat yang tidak hanya ibadah dan pengajaran, tapi juga persidangan dan administrasi peradilan.<ref>Leon Morris, '' The Gospel According to Matthew:'' PNTC (Grand Rapids: William B. Eerdmans Publishing Company, 1992), 253.</ref>
Bahwa "
== 10:18
''dan anda akan diseret sebelum gubernur dan raja-raja demi aku, untuk memberikan kesaksian di hadapan mereka dan bangsa-Bangsa.''
Baris 55:
''Saudara akan menyerahkan saudaranya untuk dibunuh, demikian juga seorang ayah akan anaknya, dan anak-anak akan memberontak terhadap orang tua dan mereka dihukum mati''
Yesus melihat dari situasi yang akan datang untuk Gereja yang lebih buruk dari pada awal bagian ini. Sekarang ketika dua belas yang disampaikan itu akan menjadi oleh mereka sendiri sanak saudara, dan hukuman ini menjadi [[hukuman mati]] daripada cambuk. Eskalasi tanggapan untuk misi dua belas lagi menunjukkan audiens yang lebih besar dari sekedar [[Galilea]],<ref>R.T. France, 393.</ref> dan Davies dan Allison mengatakan bahwa itu adalah jelas merupakan ekspresi dari pos-Paskah situasi dua belas.<ref name="ReferenceA"/>
The sense of eschatology is heightened because this verse alludes to [[Book of Micah|Micah]] 7:6,<ref name="John Nolland, 423"/> which is eschatological in theme.<ref>[[Francis Andersen]] and David Freedman, ''Micah: The Anchor Bible'' (New York: Doubleday, 2000), 562.</ref> Such conflict within families was seen as ‘a sign of the End’ in [[Jewish apocrypha]].<ref>David Hill, 189.</ref>
The ‘deliver[ing] up’ and being put to death point to execution by authorities.<ref>R.T. France, 393-4.</ref> This is in continuity with the echo of verses 17 and 19, which dealt with being accused before the sanhedrins. The same word is used in 10:4 of [[Judas Iscariot]]’s betrayal of Jesus.<ref>Leon Morris, 255.</ref>
==10:22 Necessity of endurance==
''and you will be hated by all for my name’s sake. But he who endures to the end will be saved.''
This verse is the climax of the increasingly bleak-looking picture of the [[persecution]]s to be endured by the twelve. ‘For my name’s sake’ echoes ‘for my sake’ in verse 18.<ref>John Nolland, 426.</ref>
The second half of this verse is unclear. Both ‘to the end’ and ‘saved’ can have multiple meanings. Elsewhere in Matthew ‘to the end’ can refer to the [[Siege of Jerusalem (70)|destruction of the Temple in 70]], the [[Second Coming]] of Jesus, the end of persecution, the close of the age, or the end of an individual’s life. France notes that there is no context to say for certain to what it refers here, and opts to view it as being as long as necessary to be saved, with reference to the rest of the verse. Thus he does not believe it to refer to any particular historical or eschatological event. Hill rejects this, saying that ‘to the end’ refers not to death by martyrdom, nor to the close of the age, but asserts, with no apparent reason, that it refers to the end of persecution. Davies and Allison examine the possible meanings, and how they are expressed elsewhere in Scripture, and believe that ‘to the end’ refers to the parousia (Second Coming).<ref>W.D. Davies and Dale Allison Jr., 187.</ref>
France notes that ‘saved’ is used several different ways in Matthew: being saved from physical death or disease, corporate salvation from sins, a disciple’s life being saved by losing his life, or it can be co-identified with entering the [[kingdom of God]].<ref>R.T. France, 394-5.</ref> Because he had already as much as told them they would be martyred (verse 20), Jesus would not be speaking here of salvation from death or disease. His meaning had to lie among the more spiritual meanings of the word. Hagner says that to be saved is to ‘enter finally into the blessed peace promised to the participants in the kingdom.’<ref>Donald Hagner, 278.</ref> The [[Catechism of the Catholic Church]] uses this verse to orient Catholics towards the hope of obtaining salvation.<ref>''Catechism of the Catholic Church.'' (New York: Doubleday, 1997), 1821.</ref>
==10:23 The apostles are to go from town to town==
''When they persecute you in one town, flee to the next; for truly, I say to you, you will not have gone through all the towns of Israel, before the Son of man comes.''
Going through all the towns of Israel may refer either to the twelve running out of cities to which they can flee, or to the completion of Israel’s evangelization.<ref>Donald Hagner, 279.</ref> However, because the two are so closely aligned—one will occur when the other does—it is little matter which one is read.
The Son of man is a figure borrowed from [[Book of Daniel|Daniel]] 7, and its use by Jesus is self-referential.<ref>R.T. France, 396.</ref> Daniel 7:13 says, '...there came one like a son of man, and he came to the Ancient of Days and was presented before him.' The coming of the Son of man has been taken to refer to the parousia, the destruction of the [[Temple in Jerusalem]], or some great event of early Christian history (e.g., the [[Resurrection of Jesus|Resurrection]], the [[Ascension of Jesus|Ascension]], or [[Pentecost]]).
The parousia is rejected as too far removed from the Galilean setting of Jesus’ public ministry, where he spoke these words to the twelve.<ref>R.T. France, 395-6</ref> Hagner rejects the early defining moments of Christianity as being too early for the persecution of the preceding verses to have developed. Working from the background of ‘Son of man’ in Daniel 7, where the figure approaches God, Morris does look to either the Resurrection or Ascension as the meaning of the mysterious phrase. He notes that at the time there was still work to be done in Israel.<ref>Leon Morris, 257.</ref> This is less natural than Hagner’s interpretation, because it was not until after Pentecost that the twelve were persecuted as described in verses 17-22. Morris seems to have forgotten that he made this same point—just a few verses earlier, Jesus had shifted into speaking about the situation of the Church after he was to leave. There seems to be nothing here to indicate that Jesus has reverted to talking about the mission of the disciple while they were still accompanied by himself.
Hagner interprets the coming of the Son of man as referring to the destruction of the Temple—the coming of the Son of man as his judgement upon Israel. This time frame allowed for a development of the kind of persecution described in the earlier verses. Thus Hagner reads the verses as meaning that the twelve’s exclusive mission to Israel will not end before 70, when the focus of salvation history would shift from the Jews to the Gentiles.<ref>Donald Hagner, 280.</ref>
Giblin moves away from seeing the coming of the Son of man in temporal terms. Rather than reading the verse to mean that the coming of the Son of man stops short the mission of going through the towns of Israel, he translates it as meaning that the Son of man’s coming completes and fulfills this mission.<ref>Charles Giblin, S.J. ‘Theological Perspective and Matthew 10:23b’, ''Theological Studies'', 29 (1968): 639.</ref> ‘What the text has in view is not a single historical event as such but a [[Theology|theological]] understanding of the mission of the Church.’<ref>Charles Giblin, 641.</ref> The sayings are addressed to the whole church, because it is apostolic.
France reaches a similar conclusion to that of Giblin.<ref>R.T. France, 396-7.</ref> He notes that in Daniel 7, the coming of the Son of man is to God, and there is no indication of a coming to earth. The verb used in the LXX Daniel 7 and in allusions to it is distinct from parousia, so Matthew does not seem to want to convey parousia when speaking of the coming of the Son of man. France reads the coming of the Son of man as not a particular historical event, but as Jesus’ enthronement, vindication, and empowering. This seems to lead the reader towards the Resurrection or Ascension, but he had earlier said that we are not to think of it as a particular point in time. It was begun at the resurrection, but continues throughout the Church’s history until the [[Last Judgment]].
Just as inserting ‘behold’ at verse 16 to mark the beginning of the section, so Matthew marks the end of the section with ‘truly, I say to you’—this is parallel to the end of the prior section, at 10:15.<ref>John Nolland, 427.</ref> The parallel here with verse 15, and at 16 with verses 5-6 ([[Domestic sheep|sheep]]), draws a strong connection between the two passages. [[Ulrich Luz]] identifies ‘deliver up’ as the theme of this passage, which serves to distinguish it from the mission section of verses 5-15.<ref>[[Ulrich Luz]]. James E. Crouch, trans. ''Matthew 8-20: A Commentary,'' (Minneapolis: Fortress Press, 2001), 84.</ref>
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== Referensi ==
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