Matthew 10
BolesMatthew 10:1-33
- CHOSEN;
;
SENT FORTH
1 He called unto him his twelve disciples.—This follows immediately Jesus’ observation of the conditions of the people as represented in the figures of the flock and shepherd, harvest and laborers. There is no break in the context and only the division of chapters marks a wider separation than the context shows. It seems that Jesus had chosen his twelve apostles before this. (Mark 3:14; Luke 6:13.) He had made a number of disciples, and from his disciples he now chooses his twelve apostles; they were to be his more intimate friends and witnesses (Acts 1:21-22), who were afterwards to become the messengers of the gospel. The name “disciple” means “learner”; Jesus was with them and instructing them. After his ascension they were to be independent teachers of others, and were called “apostles,” or those sent, i.e., messengers. There were at first those who had merely followed him because they desired to learn more of him; but now these are directly and specially appointed for a particular work.
They were qualified to do that which Jesus sent them to do. He gave them “authority over unclean spirits” and “to heal all manner of disease and all manner of sickness.” They had power to work miracles to convince the people that they were sent of God. By working miracles of this kind they would command the attention and respect and confidence of the people; when these were had, they could teach them. God has never called and sent any one to do anything for him but that he has qualified that one to do the work; all whom he has called have in some measure been qualified to do the work for which they were called to do. We are not told here whether these twelve should use at their own discretion the power given to them or whether it would be used under the special promptings of the Holy Spirit; neither are we informed as to the limitations, if any, of the exercise of this authority; they had full authority to do that which the Lord wanted them do do.
2-4 Now the names of the twelve apostles are these.—By a careful comparison of the four different catalogs of the apostles given in the New Testament, we find that they may be divided into three groups, each group being headed by the same name, and each group including the same name, but with the lower names in each group variously arranged.
Matt. 10:2-4
Simon Peter
Peter
Andrew, his brother
James
Andrew
John
James, son of Zebedee
John, his brother
Philip
Bartholomew
Thomas
Matthew
James, son of Alphaeus
Lebbeus, Thaddeus
Thaddeus
Simon Zelotes
Simon, the Canaanite
Simon
Judas, son of James Judas, son of James
Judas Iscariot
Judas
Iscariot
Peter was a native of Bethsaida and was placed at the head of the list of apostles and was given the keys of the kingdom of heaven. Andrew was the brother of Peter and was a disciple of John the Baptist. James and John were sons of Zebedee and were grouped with Peter. Peter and Andrew, James and John were two pairs of brothers. Philip was also from Bethsaida; Thomas had two names, the other was Didymus, and signifies twin; he has been called “the doubting apostle,” but this epithet conveys the wrong idea about him. Matthew is always called the publican.
James, the son of Alphaeus, has been called “James the Less”; it is thought that his mother was Mary, the sister of Mary the mother of Jesus. Lebbeus was surnamed Thaddeus; he is called Thaddeus by Mark and Judas by Luke. Simon the Canaanite is the least known of all the twelve; he is not mentioned in the New Testament other than in the catalog of apostles. Bartholomew is supposed to be identical with Nathanael, mentioned in first chapter of John’s gospel. Judas Iscariot is styled by Luke as the traitor; his name is uniformly brought last because he was least respected of the apostles.
5, 6 These twelve Jesus sent forth.—Jesus sent these twelve on a limited commission; he gave them the universal commission after his resurrection. He first told them where they should not go; they were forbidden to go to “the Gentiles” and “any city of the Samaritans.” We are not told why they were forbidden to go to the Gentiles and Samaritans. One road led through Samaria, and another went around through Perea. At this time they are limited to Palestine and to Israel. Jesus’ personal ministry was limited in the same way. The Samaritans had a corrupted form of worship and a traditional copy of the law. At the time Jesus was on earth the Jews had no dealings with the Samaritans. (John 4:9.)
After telling them where they should not go, Jesus then tells them where they are to go—“to the lost sheep of the house of Israel.” “Lost sheep” is a figurative expression that Jesus uses to show the desolate condition of the Israelites; they were like sheep without a shepherd and were wandering from the true fold. They were children of the covenant, yet their leaders had deceived them and they were not disposed to obey the voice of the shepherd. “The house of Israel” simply means the Jews of the covenant, or God’s people. The time for the Gentiles to hear the gospel would come later, but now it belongs only to the lost sheep of the house of Israel.
7, 8 And as ye go, preach, saying, The kingdom of heaven is at hand.—They were to announce that the kingdom of heaven, the long-looked for Messiah and King, “was at hand.” This was a spiritual kingdom, hence it is called the kingdom “of heaven,” in contrast to all other kingdoms which were of the earth. Their central theme was the same which John the Baptist had introduced and which’ Jesus had proclaimed. Under his preaching they had enjoyed ample opportunities to learn what this kingdom meant, what it implies; but as we see later they had misconceptions of its nature which they must correct. When they proclaimed the approach of “the kingdom of heaven,” they, of course, implied the coming of the Messiah or its King. The kingdom had not appeared at this time; “at hand” simply means that it drew nigh or approached. (Matthew 21:1; Matthew 21:34; Mark 11:1; Luke 15:25.) In their preaching they did not instruct the people, but simply raised an expectancy of it, and in that way prepared the way for instruction which Jesus afterward gave.
They were not only to preach, but they were to “heal the sick, raise the dead, cleanse the lepers, cast out demons.” They were given power to do this. This is the first bestowal of miraculous power on the disciples. Their preaching was to be confirmed by miracles. The four diseases which these miracles removed were sickness, leprosy, death, and demons. They had freely received and they were to give freely; they were to sell no miracles, not to sell the gospel; no bribe could be taken for healing any one. The apostleship, the gospel, and the power were received by them without price and so they are to give without price.
This implies that those who were freely blessed would be grateful and would supply such temporary needs of the apostles that would enable them to fill their mission. They were to use freely their great powers without prejudice or favor for the relief of human suffering. This would win the good will of the people, attest their high commission, and would illustrate the blessedness of the gospel of spiritual salvation.
9, 10 Get you no gold, nor silver, nor brass in your purses. —They were to lean on divine care during their brief journey. Here their outfit is expressed in negative terms; they were not to take those things which would burden them on their journey; they were to go with their gospel of salvation and their miracle-working powers, and then throw themselves upon the gratitude and hospitality of the people for their bread and their transient home comforts. Gold, silver, and brass were used as money then; brass was used as money in the smaller coins as we now use copper pennies. Their “purse” was in their loose outer robe which was commonly worn by the Jews and gathered at the waist by a sash or girdle; this was drawn close in labor or traveling to keep the garment away from the feet; the hollow part of the robe over the bosom was used as a pocket to carry valuables or money. They were to take “no wallet” or traveling bag or sack large enough to carry food; it was usually made of leather or coarse cloth, and hung over the shoulders. They were not to take “two coats, nor shoes, nor staff.” They were not to provide extra shoes or clothing for comforts, but were to be uncumbered; they were to go as swift messengers to arrest attention by their unusual conduct in passing through the country, so unprepared for a journey, and impress on men the truth of the near-approaching kingdom as much by their manner as their words.
They were to take only one staff (Mark 6:8); this was to aid them in walking and protect them from common dangers; “for the laborer is worthy of his food.” This maxim applies always to the work of the Lord. They being workmen for God to build up the people in spiritual things are justly deserving of a temporal support; it is not best for the people to receive such blessings, and not share in the support of those who bring the blessings to them; such would cultivate ingratitude on the part of the people and they would soon appreciate less the valuable blessings brought to them. The more favors received and blessings bestowed upon any one the more grateful that one should be; God declares it to be the duty of Christians to give liberally to the help of those whom he has sent to minister (Luke 10:7 1 Corinthians 9:7; Galatians 6:6); they are to be treated with due reverence (John 13:20; 1 Thessalonians 4:8; 1 Thessalonians 5:12).
11-13 And into whatsoever city or village ye shall enter, search out who in it is worthy.—Jesus had now limited their territory and had given them power to work miracles and had told them what to proclaim, and had in a negative way told them how they should be dressed, and now he tells them about their conduct. They were to inquire for some worthy host, that is, some good and pious Jew, a “son of peace,” and hospitable. (Luke 7:4.) They were not to change their lodging from pride or luxury, nor to go “from house to house”; they were to maintain the dignity of the servants of God and prophets of God; levity and fickleness detract from the dignity of their message. They were on a swift journey through the country, villages, and cities with an important message and were to make inquiry for those citizens who were “worthy” and were to deliver their message to that house and hasten on. They were to remain in this house until they had delivered their message and then hasten on to another. “And as ye enter into the house, salute it”; they were to say, “Peace be to this house.” (Luke 10:5.) It was a Jewish custom, meaning a kindly wish for the prosperity of the family, which is always most surely promoted by peace. If the house be worthy, the blessings should abide upon it; if it were not worthy, their prayers should return to them; the blessings that they had invoked, God would withhold from that house, and give it back to the messengers.
14, 15 And whosoever shall not receive you.—Jesus tells how they were to salute the house that was worthy, and then tells them how they were to treat that house that was unworthy. The underlying principle is that guilt and condemnation are measured by the light sinned against. The Jews considered the dust of a heathen country polluted (Amos 7:17) and shook it off them when entering their own land. “Shake off the dust of your feet” was a testimony against the lack of hospitality and the rejection of Jesus’ messengers and message. By this symbolical act the apostles renounced all intercourse with the obstinate Jews, and absolved themselves from all responsibility connected with their mission.
Jesus himself passes judgment upon the city that rejected his messengers: “It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.” Sodom in her moral darkness could not incur such fearful guilt as those cities at whose doors messengers of Jesus had knocked in vain. Genesis 19:1-28 describes the sins of Sodom and Gomorrah and the miraculous destruction of them; Jude informs us that the destruction of these cities was symbolic of the eternal wrath of God. (Verse 7.) The temporal fire is a visible emblem of the invisible fire never to be quenched. “It shall be more tolerable” is a phrase that Jesus uses to express the fearful condemnation that shall come upon the cities that reject him. “Day of judgment”; this is the first mention that we have of this the New Testament; the Jews believed in the coming of this day, which they called “the day of Jehovah” or the “great day.” (Isaiah 13:6; Isaiah 34:8; Zephaniah 1:18; Joe 2:11.) The punishment here mentioned is in the future and has reference to the day of general judgment. The condemnation may imply a persistent rejection of the blessings of the gospel.
16-18 Behold, I send you forth as sheep in the midst of wolves.—Here Jesus expands his instruction from the view of the present limited mission so as to include the warfare and sufferings of their entire service as apostles. He draws a vivid picture of the perils which they must encounter;they are as innocent, helpless sheep “in the midst of wolves.” They are innocent, helpless sheep “in the midst of wolves.” They are helpless, unarmed, undefended, to all appearances, and doomed to destruction. Their enemies shall be as eager to destroy them as wolves are to destroy sheep; only by their prudence and innocence will they be kept from such enemies; they are to be “wise as serpents, and harmless as doves.” The serpent by his cunningness has found a place in the east as an example of wisdom and prudence; only the shrewd wisdom and prudence of the serpent are commended here, not its deceitful cunningness. The dove is a symbol of innocence and purity. His disciples are to be as innocent as sheep and as guileless as doves, yet not stupid and silly as those animals. Their prudence must not degenerate into guile, their simplicity must go hand in hand with the serpentine prudence. The serpent is the bodily emblem of Satan, and the dove is the bodily emblem of the Holy Spirit; Jesus’ apostles must be shrewd like Satan, yet pure like the Holy Spirit.
Next, Jesus instructs his apostles about the character of some men; he warns them against such; “for they will deliver you up to councils, and in their synagogues they will scourge you.” “Councils” mean the smaller courts in Palestine, yet including the Sanhedrin in Jerusalem. Scourging is mentioned as a punishment in the law. (Deuteronomy 25:13.) The victim was laid upon the ground and scourged with a whip of three lashes, so that thirteen blows would inflict thirty-nine stripes. This was the forty save one which Paul received. (2 Corinthians 11:24.) The syngogue was the ordinary place of the Jewish courts of justice. (Mark 13:9; Acts 22:19.) They should be brought before Roman officials such as Pilate, Felix, Festus, Herod, Agrippa, and the Roman emperor; two classes are mentioned here, governors and kings; Paul was brought before both classes as also was Jesus. This would give them the opportunity to testify for Jesus before these Gentile officials. In testifying for Jesus, they testified against those who were persecuting them. To testify in behalf of Jesus before those who are persecuting Jesus is to testify against the persecutors. This intimates that the gospel will be spread to distant lands and to other nations than the Jews.
19, 20 But when they deliver you up, be not anxious how or what ye shall speak.—The apostles would be delivered through treachery and betrayal by their own countrymen to the heathen powers;this would be done suddenly and through treachery; hence they would not have time to prepare their defense, and they need not make any preparation for defense, as it should be given to them “in that hour what ye shall speak.” They would use all their natural powers, but were not to depend upon them only as aided and overruled by the Holy Spirit. They were to place themselves in the care of God and depend on divine aid as they were faithfully serving God. Jesus wanted his apostles to know in the outset the worst that would befall them. The Holy Spirit would guide them and aid them to win a way into the hearts of their hearers or defend them against temptations and persecutions which they could not bear. The Holy Spirit would give to them such language as would please God in their defense; they were to rely wholly upon God for his protection; they were to trust him for all things necessary to fill their mission.
21-23 And brother shall deliver up brother to death, and the father his child.—The persecution that should be brought against the apostles would also be waged against the disciples of Jesus; persecutions in which all natural ties should be disregarded were predicted and fulfilled; brother would give information to the magistrate or governor against brother, and father against child, and children against parents. This is a frightful description of persecution, when children shall accuse their parents of being Christians and cause them to be put to death. The hatred of the heathen and their persecutions of Christians have made the early accounts of the church one of the darkest pages in human history. It was soon discovered, first by the Pharisees and afterward by the pagan philosophers and rulers, that Christianity was an entirely new element in human society, and must either be crushed or it would triumph over everything else. Hence, the violence, the hostility to it in the minds of the people, the severe laws and persecutions of it by governors and emperors. The strife between truth and error invaded the sacred retreats of home, and everything which is here foretold by Jesus has repeatedly occurred.
And ye shall be hated of all men for my name’s sake.—All classes of evil men, Jews, Gentiles, wise and ignorant, rulers and subjects, all have hated Christianity and persecuted those who faithfully lived it. Jesus knew that this would occur; he knew the long and eternal warfare between right and wrong, truth and error, the lovers of God and the lovers of wickedness. Only those who should endure to the end would receive the blessing. The endurance of persecution and the abhorrence of error was neither a fiery fanaticism nor a vain superstition; the early Christians endured this for the sake of Jesus; they suffered for truth, for Christ, and for God. To have once put faith in Christ is not the full condition of salvation; faith and perseverance of faith to the end are the complete conditions. One may renounce the faith as some did in the early days; the Savior once accepted may be afterward rejected;apostasy may forfeit the reward.
But when they persecute you in this city, flee into the next. —The apostles and early Christians were not necessarily cowards; they were obeying the command of Jesus when they fled from persecution. Heroism such as the world admires is not what Jesus required;his disciples who acted from the spirit of opposition, or the love of glory, were very apt to apostatize in time of danger. The true martyr never sought death, never made a display of heroism, and never failed, when reposing faith in Christ, to meekly suffer for his sake. Jesus says that work of bearing witness for him and suffering for him will not have been finished “till the Son of man be come.” It is not clear just what is meant by “till the Son of man be come”; it would take place before all the cities of Israel should be evangelized, hence it would mean the coming of Christ to destroy the Jewish nationality. Commentators differ widely in their interpretation of this expression. It has been referred to the judgment day, or second advent of Christ; it may have a primary fulfillment in the limited mission of the apostles and finally an ultimate fulfillment in the second advent of Christ. Some think that it belongs to the destruction of Jerusalem; the most obvious meaning is that with the speediest circuit the disciples would not have gone over the cities of Israel till the Son of man be come, or that he would immediately follow them to those cities.
24, 25 A disciple is not above his teacher.—According to many Jewish proverbs, the pupil of the rabbi was far his inferior; if the master undergo indignity, still deeper insult must a servant accept. So if Jesus must suffer persecution and even death, his disciples may not hope to escape great sufferings. The teaching of Jesus here takes a broader range; the circumstances lead him to contemplate the Christian life as to violent persecution. His disciples should bear bravely and joyfully after Jesus had suffered and died. As they abused the master, the enemy would much more seek to intimidate his followers; “if they have called the master of the house Beelzebub, how much more them of his household!” “Beelzebub” is the Greek form of the name “Baalzebub,” the Philistine god worshiped at Ekron, and signified “the lord of flies” (2 Kings 1:2); it is claimed that the Jews changed the name into “Beelzeboul,” as it is in the Greek New Testament, lord of dung, or of idols, by way of throwing contempt on idolatry; the Jews gave this title to the prince of demons or unclean spirits, as he is the great patron of idolatry. Men have feared names of opprobrium in the mouths of prejudiced persons; such names have the force of condemnation or a curse.
We are to fear God and hold to the truth, no matter what harsh names are hurled against us; think of the evil names now in use to impede the truth and persecute the Lord’s people! Christians should gird their minds by this instruction of Jesus and do the right though others may hurl epithets against them;they called Jesus “Beelzebub.”
26-28 Fear them not.—The disciples of Jesus are not to fear any of their enemies; they are not to fear any of the enemies of Jesus. There is no place for a coward in his service; there is nothing that is “covered that shall not be revealed.” Persecution manifests itself in different forms, and it was beginning now to work in secret against Jesus; the usual policy of evil is to persecute the exponents of that which is good; evil attempts to make good appear bad; the enemy will not punish men as good men, but will attempt to make it appear that they are bad and deserve punishment; this requires that the reputation be blackened by falsehood; hence, Jesus admonishes that his disciples fear not their calumny, for it shall all be revealed or made clear; the truth will surely come to light, and your commission is to reveal truth. All the words and deeds of darkness and violence will be exposed in the light of God’s judgment.
What Jesus taught his disciples privately they were to teach publicly; “and what ye hear in the ear, proclaim upon the housetops.” They were not to allow persecution to suppress the word, but they were to carry it forth from privacy to publicity. The pupil of the rabbi held his ear intent to receive the utterance of his master; he is to proclaim to all who will hear that which he learns from his master. We are told that it is still a custom in the East to make public proclamation to the city from a housetop; the public crier ascends the highest roof at hand and lifts up his voice in a long-drawn call. The enemies at their worst could only “kill the body,” but could not “kill the soul.” The disciples of Jesus were not to fear persecutors, but fear God; the persecutors can only kill the body; they cannot harm the soul. God is able to destroy both body and soul in hell. The destruction which persecutors bring upon the body is of small account when compared with the destruction of the soul; no word can portray the destruction of soul and body in hell. A fear of God’s judgment, as well as reference for his majesty is the proper attitude to take toward God; to suffer meekly whatever persecutions may be brought upon Christians is the proper attitude to take toward the enemies of Christ.
29-33 Are not two sparrows sold for a penny?—This is the usual form of a question when an affirmative answer is expected. Sparrows abound in Palestine; they are still sold in the market, and are cheap because of their size and abundance. Luke has five sparrows for two farthings, the price being varied according to the number purchased, or “two pence.” (Luke 12:6.) A sparrow is a small, insignificant bird and is used here to show that God takes notice of them; not even the least thing shall escape the observation of God over his people. God knows all of his preachers and provides for their wants. If the hairs of the head are all numbered, how much more does he know all our thoughts, feelings, and wishes. If a sparrow shall not fall without his notice, how can a Christian be persecuted and die without his seeing it?
God cares for the sparrows and has numbered the hairs of the head;surely he will not forget his disciples. He who fills immensity with his presence and glory, who built the heavens and holds all the stars in his hand, yet marks every falling sparrow and counts the very hairs of our head will care for his disciples! Are these words very strong? The truth they set forth is yet stronger. If God numbers the hairs of the head, much more does he number the heartthrobs of our pain and measure the nerve twinges of all human suffering; if not a sparrow falls to the earth without him, then never a tear drops from the eye but in his sight; never a hope, dear to our heart, is withered; never a care can burden or a labor can weary us, but it touches the heart of our Father.
Fear not therefore: ye are of more value than many sparrows.—The great number of objects present in no wise forbids a just estimate of their relative worth; the pain of the tiniest sparrow God does not despise, but what can measure the tenderness of sympathy with which he enters into our frailties and griefs and trials? How much comfort and encouragement should the disciples of Jesus gather from these statements!
Based on his tender care for his disciples, Jesus gives encouragement to all “who shall confess me before men.” The promise is that Jesus will also confess them before the Father who is in heaven. To confess Jesus is to make him the object of our faith and life; it is to own him as a Savior; it is to honor him in the life; it is to espouse his cause and to face opposition and reproach for his sake. Those who do this he will honor as his friends before the Father. Jesus has just described the persecution and sufferings that one must endure in order to be his disciple; hence to confess him means to be willing to suffer for him and rejoice in the suffering. Those who understand the sufferings and refuse to confess Jesus because of persecution and hardships, he will disown them to the Father. It costs something to uphold the life of Jesus in our lives.
To deny Jesus is to disown him as a Master for fear ofman; he will disown them as his disciples in the judgment, unless, like Peter, one repents of the denial. Jesus represents himself here as the great judge of life and death. All who sincerely profess Christ unto the end he will own before the Father; all who deny him for any cause and continue in this attitude toward him to the end he will deny before the Father. The confession of Jesus which is made at the beginning of the Christian life is not directly alluded to here, but may be included in what is said here.
[There is a confession of Christ taught in the New Testament. (Matthew 10:32-33; Luke 12:8.) This referred to the apostles and those already Christians confessing Christ. The apostles and disciples confessed him unto salvation. Those who refused to confess him did it to their condemnation. Some rulers “did not confess it, lest they should be put out of the synagogue.” (John 12:42.) Thus confession meant an obedience to him in life. All, in the church and out of it, desiring to be saved must confess him by a life of obedience to him. These did not do it because “they loved the glory that is of men more than the glory that is of God.” (Verse 43.) Jesus Christ had witnessed this confession before Pontius Pilate. (1 Timothy 6:13.) This was for faith in Jesus Christ, not a formal question to become a disciple.]