Matthew 10

1. His twelve disciples. They had been selected before this time (see Luke vi. 13, and note on v. 1); now they are solemnly commissioned as apostles. “Disciple” means “learner”; “Apostle,” one who is sent, a missionary. Their number corresponded to that of the twelve tribes of Israel, to whom in the first instance their commission was limited (ver. 6): cp. xix. 28; Rev. xxi. 12, 14.

2. The first. Matthew has placed the first four in the order in which they were called to be constant attendants on our Lord, Peter being “first”: see iv. 18-21. Two groups follow, each containing four disciples. The arrangement of names differs in each group, as given in the various lists (see Mark iii. 16-19; Luke vi. 14-16; Acts i. 13), with the exception that the name at the head of the group is in all cases the same: Peter, Philip, James.

3. Bartholomew. Bartholomew, or Bar-Talmai (son of Talmai), the patronymic (the father’s name carried on by the son, as in Russian, Petrovitch, “son of Peter”) of Nathanael, who was brought to Jesus by Philip, with whom he is always associated: see John i. 46; xxi. 2.

Thomas. The Hebrew name “Thomas” (in Greek Didymus) means “the twin”: see John xi. 16.

Matthew. Note that the evangelist describes himself as “the tax-gatherer”—the name of reproach.

James. Called also (Mark xv. 40) the Less; probably either in age or stature (Greek, little). “Alphaeus” is probably another form of Cleophas: see John xix. 25. The mother of this James was called Mary.

Lebbaeus. Called also “Thaddaeus” (Mark iii. 18); probably another form of “Judas” (Jude, the brother of James), Luke vi. 16; John xiv. 22.

4. Canaanite. This surname has no reference to Canaan, and should be “Kananæan,” a Hebrew appellation (of which the Greek is Zelotes, “the Zealot”; Luke vi. 15) given to a sect to which Simon had belonged.

Iscariot. “Iscariot” is probably a Greek compound of two Hebrew words, meaning Man of Keriodi (Josh. xv. 25). Keriodi was a village in Southern Judæa. Judas appears to have been the only disciple not a Galilæan.

who also betrayed Him. One of the strongest evidences of our Lord’s perfect innocence is found in the exposure of His most confidential communications to such a man. How gladly would His enemies have used Judas as a witness against Him, could they have done so! (see xxvi. 59, 60). How gladly would Judas have appeased his own conscience, if he could, by persuading himself that he had not betrayed the innocent!

5. Samaritans. The Samaritans were a mixed race, descended partly from the Ten Tribes, partly from heathen immigrants. They inhabited the central part of Palestine, lying between Judæa and Galilee. There had long been a bitter enmity between them and the Jews. See John iv. 9; and notes on 2 Kings xvii. 24, 27; Ezra iv. 2, 3; Neh. xiii. 28. For the present the gospel was to be preached only to the Jews, “the lost sheep (see ix. 36) of Israel.” Our Lord, before His ascension, extended the commission, expressly including Samaria (Acts i. 8) as well as the Gentiles (xxviii. 19): see Col. i. 26-28.

8 freely. That is, you have received your gifts of knowledge and miraculous power gratuitously. Therefore you must not use them for your private advantage.

9-15. The instructions in these verses were repeated by our Lord when He sent forth the Seventy. They are more fully recorded in Luke x. 4-16, on which see notes.

10 scrip. A wallet. Deissmann (Light from the Ancient East, 1910, p. 108) shows that the word πῆρα here translated “scrip” was that used for a beggar’s collecting-bag. The word appears on a Syrian monument of the Roman Empire period.

shops (sandals). That is, a change of shoes.

staves. That is, no other than that which you have actually in use: cp. Mark vi. 8. If you

11 worthy. That is, deserving of your confidence; devout and well-disposed.

16. I send you forth, etc. Our Lord now passes beyond the immediate commission of the Twelve, and anticipates their whole career as His apostles.

wise as serpents, and harmless as doves. i.e., “Have the good qualities of each.” The serpent was believed to be “prudent,” but malignant (Gen. xlix. 17); the dove is “guileless,” but silly (Hos. vii. 11). Be prudent, but be guileless. “Wisdom without innocency is knavery; innocency without wisdom is foolery” (Quarles).

17 councils. The local “tribunals” attached to the synagogues. Their judges could punish by scourging: see Acts xxii. 19.

18 and. Rather, “yea, moreover”; implying severe trial.

governors and kings. Roman “governors” of provinces (Matt. xxvii.; Acts xxiii., xxiv.), and dependent “kings,” as Herod, or perhaps the emperors of Rome (Acts xii. 1; xxv. 23; xxv. 11, 12).

a testimony against them. Rather, “to them” (R.V.). The servants of Christ are to bear this “testimony” to the truth of their doctrines, by their calm heroism and forgiving meekness in danger and suffering.

19 take no thought. Rather, “be not anxious” (cp. vi. 25 and note), as they might naturally be, from a remembrance of the interests involved in their “testimony.” Look for aid in the emergency to the Holy Spirit, who will so help you that when you speak it shall rather be He who speaks than you, with a wisdom which none can gainsay: cp. Luke xxi. 15. “The disciples of Christ,” remarks Mathew Henry, “must be more thoughtful how to do well than to speak well; how to keep their integrity, than how to vindicate it.”

22 hated by all men. In nothing perhaps has the hardening nature of man’s ungodliness been so strikingly displayed as in the bitter hatred which Christians have had to endure, frequently even from their dearest relatives. Those who are tolerant of everything else are intolerant of a vital and active piety.

23 till the Son of man be come. You will have barely time to preach to all Israel before I come to judge and punish your persecutors in the approaching destruction of the Jewish state. Therefore do not linger where you are ill-received.

25. Beelzebub. Rather, “Beelzebub.” Baal-zebub, the “lord of the fly,” was the god of Ekron (2 Kings i. 2), whose name the Jews had contemptuously altered from zebub to zebul, from Heb. zebel, “dung”; and applied to the chief of the demons (see I Cor. x. 20).

26 for there is nothing covered, etc. I charge you to announce publicly all that I have taught you; and I promise you that I will publicly vindicate you from all their aspersions.

27. What I tell you in darkness, etc. Our Lord delivered to His disciples many private instructions in parabolic form; but only that their meaning might be publicly unfolded as their hearers might be able to understand and receive it.

upon the housetops. Where people were accustomed to sit. So that anything thus proclaimed would be widely known.

28 which is able to destroy. Some expositors understand Satan to be meant.

29 a farthing. The assarion, the sixteenth part of the denarius, which was worth about 9½d. God only is the arbiter of life and death. Fear Him rather than man; trust Him, and fear not man. See Luke xii. 6, where the illustration is strengthened: not the odd sparrow, thrown into the bargain as almost valueless, is forgotten before God. The humblest of God’s creatures have their value in His sight: how much more men I especially Christians; but above all, the witnesses of Jesus!

30 the very hairs of your head, etc. Showing God’s watchful care over His creatures, even in regard to what is smallest and most trivial in their lives. Cp. Ps. lvi. 8; cxvi. 15.

34. I came not to send peace. His ultimate purpose is not to introduce discord, but peace. Yet, in a world like ours, true peace can be attained only as the result of a severe conflict between the opposing powers of good and evil.

35 to set a man . . . against his father, etc. A free quotation from Micah vii. 6. Cp. ver. 22, and note.

38 he that taketh not his cross. The victim of this Roman punishment, which was most painful and ignominious, was often compelled to carry the cross on which he was to suffer to the place of execution. “Bearing the cross” is a phrase often used by our Lord. His hearers must well have understood Him to refer to the deepest suffering and disgrace. He probably designed to prepare their minds for His own death, and especially to associate it with the great principles of Christian self-sacrifice. This is one of those sayings of which John xii. 16 was eminently true.

39. He that findeth his life. The word rendered “life” and “soul,” both here and at xvi. 25, 26, is put, according to a Hebrew idiom transferred to the Greek, for “self,” which is substituted for it in Luke ix. 25. It evidently includes all a man’s most cherished interests. He who makes his own interests paramount shall lose what he seeks: he whose chief aim is to serve me shall obtain the highest good for himself.

41 a prophet, etc. Three degrees of Christian attainment are here set forth (cp. “fathers, young men, little children,” 1 John ii. 12-14), from the highest inspiration to the lowliest discipleship. Each of these is regarded and honoured by the Master.

42 these little ones. Perhaps some children were present. The smallest services rendered to the humblest of Christ’s followers shall be recompensed: cp. xviii. 10; xxv. 40.

that labour and are heavy laden. “You toiling and burdened ones” (Weymouth).