The passage
      v17. Jesus' warning is to Jewish believers who face persecution in their local synagogue. As members of the synagogue, they will find themselves handed over for flogging because of their witness to Christ. The reference to "their" synagogue does not mean that Matthew (nor Jesus) sees himself outside of the Jewish community. He speaks as a prophet addressing the apostate.
      v18. Persecution will also come from Gentile authorities as the gospel moves from Israel to the Gentile community. Because the disciples are followers of Christ they can expect persecution, but legal action against them will give them the opportunity to witness "to governors and kings, and to other Gentiles."
      v19-20. When "they" (opponents in general, but certainly including Jewish leaders) "hand you over" (better than "arrest") the Holy Spirit will aid your testimony. Roman officials were extremely overbearing and defendants would often employ orator-lawyers to speak for them. Believers can look to the Spirit to support their testimony, although obviously not speak instead of them.
      v21. The witness of Christ will bring division and thus persecution, not only within society at large, but also within families.
      v22. "All people", in the sense of all without distinction (race, religion...), will react with hostility to those who bear witness. The cause of this hostility is again "because of me." In 5:10 it is "because of righteousness." A Christ-like life may prompt aggression (a guilt-ridden person will often act with aggression in the face of an exemplary life), as may a belief in Christ for salvation (truth often generates anger in the one who lives a lie). Inward peace, ours by grace through faith, will also prompt a bitter response, especially from those weighed down by guilt. In the face of persecution the believer must patiently endure "to the end" (probably to the end of their life, rather than to the end of the age). They endure in their faith and so stand the "test/trial." The martyrs claimed that salvation belonged only to those who refused to pour out a libation to Caesar. Yet, although their no-compromise stance is to be applauded, it is faith that saves, not works.
      v23. Jesus encourages his disciples to press on in the face of persecution rather than withdraw in defence. As for the rather unusual saying concerning the coming of the Son of Man, it is probably best to understand it as a reference to coming judgement upon Israel. The Son of Man comes to reign, in the same sense as the kingdom comes ("is near unto you"). For sinful humanity this reign is experienced in judgement. As far as this world is concerned there have been many "comings" in judgement. The particular "coming" that Jesus is referring to here may be the judgement of his passion, or even his coming in judgement upon Jerusalem in 70AD. Therefore, his disciples need to get a wiggle on. The time is short, particularly for Israel.
      v24-25. These two sayings were commonly used in the first century and Jesus uses them here to make the point that his disciples should not be surprised if they suffer persecution. Jesus got a rough time, so will they. They will be called Beelzebub ("The Lord of the Flies" - a sarcastic version of Prince Baal [Beelzeboul]). They will be called children of Satan, just as Jesus was sometimes viewed as one of Satan's minions.

Double trouble
      Given the history of Christian persecution, we are lucky if we find ourselves in a country which tolerates the church and religious freedom. The persecution most of us experience is of a minor sort, certainly nothing to be compared with the horrors of the past.
      Jesus' reminds his disciples that they can expect a bit of flak for being his followers. He didn't get off easily, and so they can expect the same treatment. In the face of these difficulties they should continue to "witness", to give testimony to Christ, to proclaim the gospel. Although our circumstances are different, the general principle applies. In the face of all our difficulties let us use every opportunity to make the gospel known.
      There is a range of factors that can prompt reaction to our person and our faith. Bad habits, a "holier than thou" attitude, a sensorial self-righteous attitude.... all can produce a reaction to the gospel, which is in reality a reaction to personal selfishness. A genuine reaction to the gospel is more likely to come from the glare of truth and love. The light shines in the darkness and the darkness doesn't like it. Truth can expose the stupidity of our cherished ideas and leave us bitter and reactive. Love can expose our cold heart or our twisted guilt. We are then tempted to destroy the source of our pain. A word of bitterness will often do the trick. In fact, the truly godly person is often the focus of human vindictiveness.
      Yet, most often the response to the gospel is one of sarcasm. We follow the lord of the flies, or is it the dung heap? Still, since Jesus was rejected we can't expect to be treated with tender loving care.

v18
      acqhsesqe (agw) fut. pas. "you will be brought" - you will be led. "You will be dragged", RSV.
      eneken + gen. "on [my] account" - because of, for the sake of. It is because the disciples are followers of Jesus the messiah and are carrying out his direction to evangelize the Gentiles that they will face legal action by the authorities (here secular).
      eiV marturion autoiV "as witnesses to them" - as/for a testimony/witness to them. The court proceedings will provide an opportunity for witnessing to Christ. "To testify before them", REB. Barclay takes an interesting line, "but you must regard that as an opportunity to demonstrate ... your loyalty to me."

v19
      mh merimnhshte (merimnaw) aor. subj "do not worry" - do not be anxious. A subjunctive of prohibition where the command is to not commence the action, here worrying, anxiety, fretting about what and how to speak before a tribunal.
      doqhsetai (didwmi) fut. pas. "you will be given" - it will be given. "You will be told what to say", Phillips. An example of the divine passive; it is God who will give the words to say. We have here one of those interesting blanket promises which seems to demand at least some qualification. Certainly, a great encouragement to an illiterate disciple. We have all experienced the Spirit working through the worst of sermons so it is not hard to imagine an illiterate believer making an impact on a hardened judiciary.

v20
      oi lanounteV (lalew) part. "speaking" - the one speaking. The believer is actually speaking, it is their words, but they are inspired. Phillips brings out the distinction with "for it will not be really you who are speaking"
      to pneuma tou patroV uJmwn "the Spirit of your Father" - An interesting descriptive of the Holy Spirit and not found elsewhere in the New Testament. Davies and Allison make the point that Matthew is reflecting betrayal by a family member, v21, and so is reinforcing the intimate family association that now exists with God through the Spirit.

v21
      adelfoV (oV) "brother" - brother. The word is inclusive, therefore, "brothers and sisters will betray one another", CEV.
      epanasthsantai (epanisthmi) fut. "will rebel" - will rise up in rebellion against. "Children are going to betray their parents", Phillips, is a possibility, given that their action serves to hand the father over to be killed.

v22
      pantwn (paV) adj. "all" - "You will be universally hated", Barclay.
      esesqe misoumenoi (misew) part. "will hate" - hated. Participle preceded by verb "to be" = periphrastic construction, possibly expressing ongoing hatred (durative).
      dia + acc. "because of" - "On account of your association with me."
      to onoma mou "me" - the name of me. The "name" = the person.
      oj de uJpomeinaV (uJpomenw) part. "but he who stands" - but the one having endured, remained. Participle as a substantive. Probably in the sense of "remains firm in their faith." "Remains faithful", CEV, can imply obedience which is probably not what is intended.
      teloV (oV) "the end" - What end? The end of the world, the end of our life, the end of the persecution .......?

v23
      oJtan + subj. "when" - when, whenever. Forming an indefinite temporal clause. "Whenever", Weymouth, is best.
      thn eJteran pro. "another" - other ..... as a noun, the other of the two. Here a particular usage. "To a city presumably different in spirit", Bruce, rather than "a different city", "another place."
      ou mh + subj. "[you will] not [finish]" - definitely not. Emphatic negation. "You will not have completed the mission to Israel ..."
      elqh/ (ercomai) aor. subj. "comes" - Which coming is Jesus alluding to? Obviously, not his second coming, unless we want to run with the idea that Jesus was mistaken regard his return. It could be: i] his coming to the Ancient of Day, therefore his ascension; ii] his return in and through the Holy Spirit, therefore pentecost; iii] his coming in judgment, therefore the crucifixion or the destruction of Jerusalem in 70AD.

v24
      maqhthV (hV) "student" - disciple. "Pupil", TEV
      uJper + acc. "above" - beyond. "Superior", Phillips. Having advantages over and above the master. ie. The false assumption that although the master was persecuted, the disciple can expect to be treated with respect.