Matthew 10:1-15
Mat 10:1-15 The King commissioning His Officers
1. AND when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.
See the way of making apostles. They were first disciples, and afterwards teachers of others: they were specially his, and then they were given to be a blessing to men. They were "called unto him "; and thus their higher call came to them. In the presence of their Lord they received their equipment: "Me gave them power." Is that so with us in our own special office? Let us come to him, that we may be clothed with his authority and girded with his strength. Their power was miraculous; but it was an imitation of their Lord's, and the words applied to it are very much the same as we have seen in use about his miracles of healing. The twelve were made to represent their Lord. We, too, may be enabled to do what Jesus did among men. Oh, for such an endowment!
2. Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother. The Holy Spirit does not object to truthful statistics: there were twelve apostles. This was a complete number, neither too many nor too few; and a number which linked the spiritual Israel with the nation which had typified it. The Holy Spirit has no love to the anonymous, or to the use of initials, as some have in these days. He gives the names, and why not? Order is observed in this muster-roll. "The first ", for he generally put himself first, and was by his energy and ability most fittingly the leader, "Simon, who is called Peter", "a stone"; and a right solid stone he came to be. With him is Andrew, his manly brother. It is well when brothers in the flesh are brothers in spirit. Then come James and John, the two sons of thunder; one of them so early to be a martyr, the other so inexpressibly dear to the Lord Jesus.
3. Philip, and Bartholomew; Thomas, and Matthew the publican: James the son of Alphæus, and Lebbæus, whose surname was Thaddaeus.
It seems probable that Bartholomew is Nathanael, whom Philip led to Jesus: they are well put together. Bartholomew is never mentioned without an and: he was a kind of man to work with other people. It is also likely that Lebbæus is Jude, or "Judas, not Iscariot": there may have been some link between him and James. A i man may have an alias, and yet not be an alien. Observe how Matthew keeps us in mind that he had been a publican. With holy gratitude he thus records his former estate, that the grace which called him might be the more conspicuous. Thomas was as truly called by the Lord as any of them, though he was one whose mind entertained distressing questions.
4. Simon the Canaanite, and Judas Iscariot, who also betrayed him.
Thus they go two and two, till the traitor brings up the rear. Simon the Zealot is cooled down by the calculating prudence of Judas Iscariot. Judas was probably the best financier of the company, and he comes at the end with the bag. This quality rendered him useful, but it was perverted to his ruin, for he sold his Master for silver. What a description to follow a name—" who also betrayed him "! God grant it may never be set after the name of any one of us! The apostolic number fitly represents the twelve tribes of Israel; and for practical purposes the twelve form a workable band of leaders, a sufficient jury, and a competent company of witnesses.
5, 6. These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel. This was "a mission to the Jews "only, meant for the general arousing of the chosen nation. It is an example of a special mission, and it gives authority for missions to special characters; but it must not be made into an example by which the Lord is supposed to prescribe a cast-iron rule for all missions. The people at that time were favourably disposed to our Lord, and thus his apostles might expect treatment of a more generous kind than can be looked for in these times. Certain of these regulations were altered on a subsequent mission, when the people were less favourably disposed. This was a mission from Israel to Israel. It was not for the Gentiles, but it was to be strictly confined to "the Mouse of Israel." Even the people most like the Jews were not to be visited: "Into any city of the Samaritans enter ye not." It was a search for "lost sheep of the house of Israel", in the pastures near the fold. We may occasionally have class-services—for working-men, &c.; but the standing orders are not so, but rather, "Go ye into all the world, and preach the gospel to every creature."
7. And as ye go, preach, saying, The kingdom of heaven is at hand. Their first work was proclaiming the coming kingdom, and preparing the way for the coming King. Those Israelites who were willing might become subjects of this heavenly kingdom, and therefore were they informed of its near approach.
8. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.
Having ministered to souls, they were to bless the bodies of men; and thus they would confirm their message by their miracles. These deeds of mercy are on the ascending scale: note the steps. All was to be done without fee or reward: their powers had not been purchased, their miracles were not to be sold.
9. 10. Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.
They would not need to pay for food or lodging: the people would entertain them freely, and therefore they required no form of money; not even a copper. They needed not to carry a wallet; for meals would be generously offered them by those whom they instructed and healed. They were not to load themselves with extra clothing; for if the weather should require it, the people would supply it: even if their shoes wore out, their hearers would see them shod. When a ministry is really acceptable, the preacher will not be left to suffer want as to the absolute necessaries of life. They needed not even wait to find a staff; for if one was required, and they set off without it, one would be given. Among a willing people, such a mission is not only possible, but it is in the highest degree suitable. It is but right and just that people should support in temporals those who minister to them in spirituals, and it is right that plans should be adopted which cast this duty upon them, as in this case. The preacher is to preach freely; but those who are benefited are also freely to find meat for him. Such a mission as this is not a mission to the heathen in any sense. Its methods are good for itself, but they would not be possible among hostile tribes: in the case of work among opponents, our Lord's command under other circumstances is to be followed. See Luk 22:36 : "He that hath a purse, let him take it," &c. Different modes of procedure are to be adopted at different times. Oh, that some of our very spiritual brethren had a little common-sense! We offer the prayer with very faint heart.
11. And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.
Seek out people fit to be associated with you in holy service. Whatever their circumstances may be, regard chiefly their character. For the best work look out the best men. Do not compromise your Master by lodging with persons of evil repute. But do not shift your quarters, or run from one to another, lest you seem mere mendicants, begging from door to door. Keep to those good people with whom your mission begins. It may be that richer people will turn up; but never forget the worthy men and women who first entertained you. Wise rules, these. This is not the method to be followed among the heathen, where none can be called "worthy." There we seek the sinful, and feel ourselves sent to the most degraded.
12. And when ye come into an house, salute it.
Say, "Peace be to this house." Be very courteous openly, and very benevolent inwardly. You come as a benediction, come with a benediction. We ought never to enter a house without wishing it good, nor to leave it without having endeavoured to make it better.
13. And if the house he worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.
Think well of all till they prove by their conduct that your good opinion is an error. Bless the house, and if it be worthy, the Lord will make your blessing effectual, and peace shall dwell there; but if the house be not worthy, the blessing shall, by your Lord's ordinance, "return to you", and that will enable you to bear the rebuff without being discouraged. We cannot judge of worthiness; but the Lord will do so. We are to hope well of all. We shall get good even if we fail to do good. If the failure be through no fault of ours, it will be no failure to us.
14. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.
Disclaim all fellowship with those who will not have fellowship with your Lord. Be not angry; do not denounce with bitterness; just "shake off the dust of your feet," and go elsewhere. Don't depart to rail at the people in private; but let them know that you quit them because they refuse your message. Do this openly, and in the most solemn and instructive manner, hoping that your departing act may be remembered. It is to be feared that we treat rejectors of Christ in a sadly trifling manner, and do not hold up their rejection of our King to the detestation it deserves. We ought to let impenitent sinners know that we consider them out of our fellowship. If they will not hear, we must make them see that we disown them, and count them to be unclean, because they refuse Christ Jesus. How little of this is done by the smooth-tongued preachers of today! Men may refuse their gospel, and still be the bosom friends of those who preach to them. Yea, they try even from the pulpit to cheer them in their impenitence by the dream of a "larger hope."
15. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city. The accursed cities of the plain may look for a fearful doom; but their portion will not be so unbearable as that of those to whom the gospel comes in freest fashion; and yet they will not receive its messengers, nor even hear their words. With what solemnity do these threatenings surround both the preaching and the hearing of the kingdom! Our Lord seals his terrible prophecy with a Verily, and with that solemn introduction, "I say unto you."
Here our ever-blessed King sends forth his royal ambassadors under orders to summon the Jewish nation to own their sovereign Lord; and he supports them in their errand by a tremendous threat of doom to those who will not receive them, or listen to their words.