Matthew 10

Matthew 10

“THE GOSPEL OF MATTHEW”

Chapter Ten Following His own call for prayer for more laborers (Matthew 9:37-38), Jesus selected twelve disciples to be His apostles and gave them power to cast out demons and heal all kinds of disease (Matthew 10:1-4). He then sent them to preach and heal throughout the cities of Israel with specific instructions in what has come to be called “The Limited Commission” (Matthew 10:5-42).

POINTS TO PONDER

• The twelve men selected to be Jesus’ apostles

• Evangelistic principles utilized by Jesus REVIEW

1. What are the main points of this chapter?

• The appointment of the twelve apostles - Matthew 10:1-4- Instructions for the twelve for the limited commission - Matthew 10:5-42

2. List the names of the twelve apostles (Matthew 10:2-4)

• Peter and Andrew, James and John, Philip, Bartholomew, Thomas, Matthew, James the son of Alphaeus, Labbaeus surnamed Thaddaeus, Simon the Cananite, Judas Iscariot

3. What was to be the range of their preaching? Their message? (Matthew 10:5-7)

• Only to the house of Israel; “The kingdom of heaven is at hand”

4. What miracles were they to perform as they preached? At what charge? (Matthew 10:8)

• Heal the sick, cleanse the lepers, raise the dead, cast out demons
• No charge for their services (“Freely you have received, freely give”)

5. How were they to be supported? (Matthew 10:9-11)

• By people willing to receive them into their homes

6. What were they to do if they were not received by a house or city? (Matthew 10:14-15)

• Depart, shaking the dust from their feet

7. What did Jesus prepare them to expect? (Matthew 10:16-26)

• Persecution

8. What were they to fear more than persecution? (Matthew 10:28; Matthew 10:33)

• Him who is able to destroy both soul and body in hell; being denied by the Lord

9. What did Jesus acknowledge His teachings might do? (Matthew 10:34-36)

• Separate members of the same family

10. What blessings would befall those who assisted the apostles? (Matthew 10:41-42)

• The same reward for their service

Matthew 10:1-42 Verse 1Mat 10:1-42THE CALLING AND OF THE TWELVEAnd he called unto him his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal all manner of disease, and all manner of sickness. (Matthew 10:1)The difference between a disciple and an apostle is a matter of authority. The disciples became apostles upon their reception of authority from the Lord.

Verse 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; Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Thaddaeus; Simon the Cananean, and Judas Iscariot, who also betrayed him.There are four listings of the Twelve in the New Testament, always occurring in groups of four, with positions 1,5, and 9 always listing Peter, Philip, and James the son of Alphaeus in that order. See Mark 3:13; Luke 6:12; Acts 1:13. From this, it is conjectured that Peter, Philip, and James the son of Alphaeus were the respective leaders in each of their groups of four. The other names do not always follow a given order, but they do not occur outside the group of four. Oddly, there are two Simons, two Jameses, and two Judases. Thaddaeus was also named Judas the brother of James, or son of James, the Greek word meaning either “son” or “brother.” The twelve apostles have a rank and dignity in the kingdom of heaven beyond that of all others. The number twelve is suggestive of the twelve tribes of Israel; and just as the patriarchs were the foundation of all that came afterwards for Israel, just so the Twelve are the foundation, in one sense, for the church of our Lord (Ephesians 2:20). Even Paul confessed that he was not of the Twelve (1 Corinthians 15:5), and that he was not worthy to be accounted an apostle, because he “persecuted the church of God” (1 Corinthians 15:9). Their names, including, no doubt, that of Matthias instead of Judas, are inscribed upon the twelve foundations of the Eternal City (Revelation 21:14). They are ruling now upon twelve thrones, with Jesus Christ in his kingdom, that is, during the “times of the regeneration (or `new birth’)” (Matthew 19:28). It is specifically declared that God set some in the church, “FIRST, apostles” (1 Corinthians 12:28). These men were not princes of the blood, but fishermen, a tax collector, and followers of other ordinary occupations. They were industrious, more than ordinarily successful in business, keen of mind, sensitive of soul, honest, perceptive, and courageous. They were ambitious, hard-working men, an excellent lot indeed; but apparently they possessed no skills or talents of an extraordinary nature. They were men most remarkably like the best men of any stable community anywhere on earth, peculiarly fitted to be the chosen representatives of all mankind, and eminently qualified for the possession of that power and dignity to which the Master called and elevated them.

Verse 5 These twelve Jesus sent forth, and charged them, saying, Go not into any way of the Gentiles, and enter not into any city of the Samaritans.These words prove that the commission Jesus here gave the Twelve pertained only to them and that special mission and is far different from the commission later given to the entire church (Matthew 28:18-20). Therefore, requirements Jesus made of the Twelve on that occasion should not be construed as mandatory upon God’s ministers today. The church is commanded to preach to “all nations”; the apostles were not sent to Gentiles or Samaritans. This view has prevailed in the church from the very earliest times. Tertullian said, “We maintain that this belongs specially to the persons of the apostles, and to their times and circumstances."[1] The purpose of their going forth was to counteract the poisonous campaign of the Pharisees and to arouse Israel to the acknowledgment and reception of their true King. ENDNOTE:[1] Tertullian, De Fuge in Persecutione in The Ante-Nicene Fathers (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1951), Vol. IV, p. 119.

Verse 6 But go rather to the lost sheep of the house of Israel.Conditions in Israel at that time were dark and discouraging. The leaders were notoriously corrupt. The King had appeared, but his enemies were determined to prevent his acceptance on the part of the people. And yet the people were entitled to their chance.

Verse 7 And as ye go, preach, saying, The kingdom of heaven is at hand.The kingdom would soon be set up. Mark 9:1 reveals that Christ promised it to be done during the lives of some of the apostles; but, since both the Master and the traitor were to die before the kingdom was set up (on the first Pentecost after the resurrection of Christ), Mark’s words of record present a precisely technical accuracy: “There are SOME here, of them that stand by, who shall in no wise taste of death, till they see the kingdom of God come with power.”

Verse 8 Heal the sick, raise the dead, cleanse the lepers, cast out demons; freely ye received, freely give.There is no suggestion here that Judas was in any manner excluded from the power and ability conveyed by this commission, if Judas was, even at this hour, a servant of Satan, it would lend color to the charge of the Pharisees that Jesus cast out demons by the prince of demons. Of course, no such thing occurred. Therefore, this is proof that at the time of the commissioning of the Twelve, Judas was not yet fallen from his apostleship, for he did FALL (Acts 1:25).

Verse 9 Get you no gold, nor silver, nor brass in your purses.Considering the countless miracles of the most astounding nature that these men were then empowered to perform, this admonition partook of that wisdom from God himself. Covetousness is a sin that eventually claimed Judas, and seeds of it are in all people. If the apostles had been free to take money, they would have returned rich in silver and gold, but poor in those virtues Christ came to establish.

Verse 10 No wallet for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food.The mission of the Twelve was totally spiritual. Christ took temptations out of their way by forbidding them even to take a wallet! Barefooted, without staff, and with only one coat, they went forth as the embodiment of the Lord’s premise, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” The laborer is worthy of his food … is the Saviour’s first utterance of the principle that his ministers are entitled to their support. More on this subject is found in 1 Corinthians 9:14,1 Timothy 5:17-18.

Verse 11 And into whatsoever city or village ye shall enter, search out who in it is worthy; and there abide till ye go forth.Among the Israelites, there were many, perhaps, in that day, like aged Simeon, who were looking for “the consolation of Israel”; and it was into such homes that the apostles were to go. The prohibition on going from house to house was strongly in their best interests and would prevent their being caught up in a round of dinners, entertainment, and social activities, which, although innocent in themselves, would have seriously hampered their work. In our own times, many a gospel meeting has been hindered by the constant shuttling of the messenger from place to place, three or four times a day, to eat here, to eat there, or to visit yonder, and to be entertained.

Verse 12 And as ye enter into the house, salute it. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.Not the house, but the family were to be saluted. The Emphatic Diaglott gives the place thus, “When you enter the house, salute the family.” This conveys the idea that the apostles were to pronounce a benediction or blessing upon the homes they entered, or at least to make some expression of good will on behalf of every member of the home into which they came. No curse or malediction was to be uttered, ever. Retributions belong to God alone. Not even the Twelve were to pronounce judgments or exact or assign penalties. See more on this under Matthew 7:1.

Verse 14 And whosoever shall not receive you, nor hear your words, as ye go forth out of that house or that city, shake off the dust of your feet.The Jewish rabbis taught that the dust of heathen cities defiled, and the symbolical action of shaking off the dust of the feet indicated that any person or city rejecting the apostles’ words was no better than the heathen. Paul and Barnabas, on their first missionary journey, were rejected by the Jews and certain women of honorable estate, “But they shook off the dust of their feet against them, and came unto Iconium” (Acts 13:51). This shows that the custom here initiated by Jesus was continued after the church was established.

Verse 15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.Why were the sins of Sodom and Gomorrah less reprehensible than the sins of cities and villages that rejected the apostles? Simply because they sinned in ignorance, whereas the cities of Jesus’ day sinned against the light. The day of judgment is an expression often used by Christ and refers to the final reckoning of all mankind before the Great White Throne. See more under Matthew 12:41.

Verse 16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.The serpent was considered a symbol of wisdom among the ancients, especially the python. The maid at Philippi who followed Paul and Silas was said to have had a “spirit of divination” (Acts 16:16), but the Greek word denotes that she had a PYTHON! Genesis declares that “The serpent was more subtle than any beast of the field” (Genesis 3:1). The dove as a symbol of harmlessness and innocence derived significance from Noah’s use of it as a messenger in the ark. See more on the dove under Matthew 3:16. The brutal and vicious dangers to which the apostles would be exposed were not concealed by the Lord. Their mission was dangerous and fraught with countless perils. The figure “sheep in the midst of wolves” is peculiarly apt and expressive. One wolf in a flock of sheep is a source of incredible slaughter and destruction. Ask any herdsman upon the far slopes of the Rockies how sickening is such a sight! Far worse, even than that, would be a few sheep in the “midst of wolves”!

Verse 17 But beware of men: for they will deliver you up to councils, and in their synagogues will scourge you.The mention of synagogues identifies the enemies mentioned a moment before. Opposition to Christ and his holy religion, at first, came almost exclusively from the Jews.

Verse 18 Yea, and before governors and kings shall ye be brought for my sake, for a testimony to them and to the Gentiles.This prophecy was fulfilled when the apostles were arraigned before Herod (Acts 5:18; Acts 12:1), before the Sanhedrin, and perhaps before other authorities.

Verse 19 But when they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh in you.This is one of the strongest statements in the New Testament of that inspiration which guided the apostles into all truth. It is surprising that this text is not more often cited in that connection. From the epistles of Cyprian comes this statement “And ought not the same texts to be more faithfully accepted in explaining the inspiration of the Holy Scriptures? Language could hardly be stronger. `It is not ye that speak’."[2] God’s ministers NOW must study. Paul commanded even Timothy to study (2 Timothy 2:15). Paul himself studied diligently and placed a very high priority upon his books, “especially the parchments” (2 Timothy 4:13). ENDNOTE:[2] Cyprian, Elucidations, No. 22in Ibid., Vol. V, p. 420.

Verse 21 And brother shall deliver up brother to death, and the father his child: and children shall rise up against parents, and cause them to be put to death.Tertullian referred this verse to others than the Twelve, writing: He has clearly announced with reference to the others, that they would be subjected to this form of unrighteous conduct, which we do not find exemplified in the case of the apostles. For none of them had experience of a father or a brother as a betrayer, which very many of us have.[3] In spite of Tertullian’s opinion, one may not set aside the possibility that such things actually did happen to the apostles. Tradition teaches that all of the Twelve were martyred; and yet the details are known in only a couple of cases; and Christ’s words in the verse before us strongly support the probability, if not indeed proving, that the apostles did meet such a fate. Aside from that, Jesus’ words are surely indicative of the bitter hatred that would prevail in the hearts of so many against his church; and, certainly, the beginnings of that hatred were borne by the apostles. ENDNOTE:[3] Tertullian, Scorpiace in Ibid., Vol. III, p. 641.

Verse 22 And ye shall be hated of all men for my name’s sake: but he that endureth to the end, the same shalt be saved.The diabolical hatred that was vented against the Twelve still exists. In the Jefferson Room of the Library of Congress, Washington, D.C., one may see in PRAVDA and caricatures and slanders of every kind against Christ and the apostles. There was a report in PRAVDA of a farmer who named his asses after the Twelve and called a sow “The Virgin Mary”! He that endureth to the end … This is the principal admonition in all times and places to apostles, disciples, servants, and followers of Christ. Unless one endures to the end, all is lost. On this, Cyprian wrote, Confession is the beginning of glory, not the full desert of the crown, nor does it perfect our praise, but it initiates our dignity. … But after confession, his peril is greater because the adversary is more provoked. … For this cause, he ought the more to stand on the side of the Lord’s gospel.[4] Other Scriptures enjoining endurance and continuity to the end are: Matthew 24:13; Mark 13:13; 1 Corinthians 13:7; Revelation 3:11, etc. ENDNOTE:[4] Cyprian, Treatise in Ibid., Vol. V, p. 428.

Verse 23 But when they persecute you in this city, flee into the next: for verily I say unto you, Ye shall not have gone through the cities of Israel, till the Son of man be come.Origen in quoting this passage wrote: Jesus, in teaching his disciples not to be guilty of rashness, gave them (this) precept. He added the example of a consistent life, acting so as not to expose himself to danger, rashly, or unreasonably, or without good grounds.[5] Likewise, Clement of Alexandria said: He also who presents himself before the judgment seat becomes guilty of his (own) death. And such is also the case with him who does not avoid persecution, but, out of daring, presents himself for capture.[6] It is plain that Christ desired that his disciples should avoid bringing against themselves any persecutions due to unwise, rash, or improper conduct; and they were cautioned to avoid animosities by flight whenever possible. The words “till the Son of man come” do not refer to the final judgment but to the coming of Christ in his kingdom. [5] Origen, Against Celsus in Ibid., Vol. IV, p. 425. [6] Clement of Alexandria, The Stromata in Ibid., Vol. II, p. 423.

Verse 24 A disciple is not above his teacher, nor a servant above his lord.Christ’s followers shall receive the same type of opposition, hatred, and persecution that he received. The same expression is also used in John 15:20. Christ also used it to mean that the disciples of the Pharisees were as blind as their leaders (Luke 6:40) and that, as Christ humbly washed the feet of others, so should his disciples (John 13:16). Tertullian used the words of the verse to teach that no disciple may advocate a doctrine contrary to Christ’s teaching, saying, “If Marcion be even a disciple, he is not yet `above his master’."[7] ENDNOTE:[7] Tertullian, Against Marcion in Ibid., Vol. III. p. 349.

Verse 25 It is enough for the disciple that he be as his teacher, and the servant as his lord. If they have called the master of the house Beelzebub, how much more them of his household?On this place, Adam Clarke pointedly wrote, Can any man who pretends to be a scholar or disciple of Jesus Christ expect to be treated well by the world? Will not the world love its own? and them only? Why then so much impatience under suffering, such an excessive sense of injuries, such delicacy? Can you expect anything from the world better than you receive?[8] Beelzebub is actually “Beelzebul” in the Greek (English Revised Version (1885) margin); and Clarke details the meaning thus, “Baal,” the old god of the Canaanites, was coupled with [~zebul] which means “dunghill”! By this, they called the old god of their ancient enemies “the dunghill god”! Their unqualified hatred of Christ is seen in their employment of this vile word as a name for him. ENDNOTE:[8] Adam Clarke, Commentary (New York: T. Mason and G. Lane, 1837), Vol. V, p. 122.

Verse 26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.This meant that the persecution and opposition of the Pharisees would not succeed in hiding the truth but would result in its being published. Persecution actually provided then, as always, the following benefits for the thing, doctrine, or person persecuted: (1) it intensifies the zeal of the persecuted party; (2) arouses sympathy for the underdog; (3) if intense enough, multiplies centers of dissemination for the hated truth. All these results were clearly observable in the history of the early church.

Verse 27 What I tell you in the darkness, speak ye in the light; and what ye hear in the ear, proclaim upon the housetops.The mystery which had been kept in silence through times eternal (Romans 16:25) was at that time, by the apostles, to be made known unto all people. God’s great secret of redemption was about to be published! Clement of Alexandria construed the words as “Bidding them receive the secret traditions of the true knowledge and expound them aloft conspicuously."[9] ENDNOTE:[9] Clement of Alexandria, The Stromata in The Ante-Nicene Fathers, Vol. II, p. 313.

Verse 28 And be not afraid of them that kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell.Tertullian wrote of this: Here we have a recognition of the natural immortality of the soul, which cannot be killed by men; and of the mortality of the body which may be killed: whence we learn that the resurrection of the dead is a resurrection of the flesh; for, unless it were raised again, it would be impossible for the flesh to be “killed in hell."[10] The question of hell, that is, “Gehenna,” will be examined more fully under Matthew 25:41, which see. Suffice it here to note that Gehenna, or the Valley of Hinnon, was used by Christ as a metaphor to describe the place of eternal punishment of the wicked. Whatever metaphor was employed, Christ left no doubt of the reality and dreadful nature of that punishment. ENDNOTE:[10] Tertullian, On the Resurrection in Ibid., Vol. III, p. 570.

Verse 29 Are not two sparrows sold for a penny? and not one of them shall fall on the ground without your Father.See more on God’s providence under Matthew 6:25-30. The proof that God does actually watch over the tiniest citizens in his universe is seen in the fact that the sparrows one sees now are the descendants of sparrows which have lived upon earth for uncounted thousands of years.

Verse 30 But the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.The message of this passage is simply that of God’s providential care for his children. Reference to numbering the hairs of the head suggests the infinite detail and solicitude of that loving care lavished by the Father upon his human creation. Some of the ancients made deductions from this passage which appear quite astonishing to Christians today. For example, Clement of Alexandria came up with this: It is therefore impious to desecrate the symbol of manhood, hairiness. But the embellishment of smoothing (I am warned by the Word), if it is to attract men is the act of an effeminate person, … if to attract women, is the act of an adulterer; and both must be driven as far as possible from our society. “But the very hairs of your head are all numbered,” says the Lord; and those on the chin too are numbered, and those on the whole body. There must, therefore, be no plucking out, contrary to God’s appointment, which has counted them in according to his will.[11] This view still prevails among some religious groups; but their error, if it is an error, is due to pressing more than was intended, certainly more than was said, into an utterance of our Lord which is equally revered by all believers. ENDNOTE:[11] Clement of Alexandria, The Instructor in Ibid., Vol. II, p. 276.

Verse 32 Every one therefore who shall confess me before men, him will I also confess before my Father who is in heaven.The notable promise, made here for the first time by Christ, is that he will confess those who confess him. The usual limitation on these words is that if one confesses Christ AND REMAINS UNTIL DEATH then, in the judgment, Christ will confess him! However, there is the strongest indication that something much more immediate is meant. True, Jesus did not say WHEN he would confess those who confess him; but he gave an example of it the very first time a man confessed him. THAT is in the case of the apostle Peter (Matthew 16:17-18) whom Jesus confessed then and there. From this it would appear that when any person confesses Christ and is buried with him in baptism (the two actions being considered together in such passages as Ephesians 5:26 (Goodspeed’s translation)), Christ confesses those who have been born again in the presence of God and the angels.

It is possible that such is precisely the occasion when the redeemed have their names written in the “Lamb’s book of life” (Revelation 20:15; Revelation 21:27). Inscriptions in the book of life do not wait upon the judgment, nor even upon the death or proved fidelity of the persons thus honored; but their names are written there while they still live and work on earth (Philippians 4:3). Confession of faith in Jesus Christ as God’s only begotten Son is a basic requirement of the Christian religion (Romans 10:10). Paul called it “the good confession” twice in a single utterance (1 Timothy 6:12-13); and the following reasons may be cited for calling it the “good” confession: (1) Jesus made it under oath and was condemned to death for doing so (John 19:7; Mark 14:62); (2) God made it from heaven on three different occasions (Matthew 3:17; Matthew 17:5; John 12:28); (3) all people must make it eventually (Philippians 2:11); (4) it is “unto salvation” (Romans 10:10), being made thereby a part of the plan of salvation; (5) Christ will confess those who make it (Matthew 10:32); (6) it has been made by the saints of all ages; and (7) it constitutes, actually a concise summary of all Christian doctrine, namely, that Jesus Christ is the Son of the living God!

Verse 33 But whosoever shall deny me before men, him will I also deny before my Father who is in heaven.This is the negative of the proposition stated in the preceding verse; but it is not likely that denial of Christ is limited to any formal, blasphemous remark but pertains to all godlessness, or failure to confess him. People may deny Christ by their works as well as by their words (Titus 1:16). Note how frequently Jesus refers to “MY Father.” Disciples were taught to pray “OUR” Father; but throughout the gospel narratives, Jesus is continually represented as saying “MY” Father, indicating the unique relationship between Christ and Almighty God. This fine distinction is too scrupulously observed by the sacred writers to be accounted accidental or irrelevant. In view of this, the common, profane exclamation, “My God,” is a double sin, being idle and profane in the first place, and, secondly, claiming a relationship to God which none of the apostles ever used in addressing deity, and which was constantly used by Christ as an affirmation of his divinity. True, Paul said, “I thank my God …” (Philippians 1:3); but even so, it is not used as direct address and does not carry the same connotation as Jesus’ expression, “My Father.” It is freely admitted that this viewpoint is subject to challenge.

Verse 34 Think not that I came to send peace on the earth: I came not to send peace but a sword.That a sword should be identified with Christ in any sense is a warning of the severity which is one characteristic of his glorious nature. “Behold the goodness and severity of God” (Romans 11:22). One who obeys Christ despite filial or parental opposition feels the edge of that sword. A young woman who maintains her ideals and purity in an office where low standards prevail soon feels that sword in her heart. All who live for Christ and bleed inwardly when his name is profaned or his word denied have felt it. A similar thought is contained in the voice from heaven that commanded John to eat the little book. “Take it and eat it up; and it shall make thy belly bitter, but in thy mouth it shall be as sweet as honey” (Revelation 10:9). The sword of Christ is: (1) a sword of separation, (2) the word of God (Ephesians 6:17; Hebrews 4:12), (3) the sword of authority (Romans 13:1-8), (4) the sword of judgment (Genesis 3:24), (5) the sword of correction (Revelation 2:16), and (6) the sword of victory (Revelation 19:13). Even Mary, the mother of Jesus, was acquainted with that sword. “Yea, and a sword shall pierce thine own soul” (Luke 2:35).

Verse 35 For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. of cleavage between Christ’s followers and the world cut sharply through the dearest and most intimate relationships on earth. In every church, almost in every household, there are scars caused by this sword.

Verse 36 And a man’s foes shall be they of his own household.It was a “faithful” servant who betrayed William Tyndale to his death. It was the trusted disciple, Judas, who sold his Lord. The long and tragic history of the inquisitions, massacres, and bloody disturbances which have attended the efforts of the faithful to honor and serve the Christ afford countless examples fulfilling the Saviour’s words. Even in modern times, every form of discrimination, partiality, bias, preferment, and rejection have been exercised against Christians, not merely by the world of strangers but by closest friends, relatives, and members of the family.

Verse 37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.This is one of the “hard sayings” of Christ. Luke’s account phrases it even more bluntly: “If any man cometh unto me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple” (Luke 14:26). Actually, these accounts (Matthew’s and Luke’s) have identical meanings; and, by comparison, it is learned that “hate” as used in this context actually means “to love less,” and does not imply malice or vicious hatred in the ordinary meaning of the word “hate.” An Old Testament example is Jacob’s “hatred” of Leah (Genesis 29:31), which can only mean that he loved her less than Rachel. The teaching in this place is simply that Christ must be FIRST in the lives of those who would truly follow him.

Verse 38 And he that doth not take his cross and follow after me, is not worthy of me.How does one take his cross? Cross bearing is the assumption of a burden, a task, or an obligation, which one has the power to refuse, but which is willingly received, carried forward, and discharged because of the good to be accomplished and the glory believed to accrue to the name of Christ. The cross, as set forth here, is not a mere ornament nor some unavoidable burden like sickness, old age, or taxes. There are orphans to be fed, schools to be built, endowed, and maintained. There are churches to be built, and countless good works of all descriptions; and when people willingly, not through compulsion, provide support and encouragement for these and many other endeavors, they “take up the cross,” provided always that they do so through love for Christ and in his service.

Verse 39 He that findeth his life shall lose it; and he that loseth his life for my sake shall find it.This verse emphatically states the law of true spiritual living. Note the qualification, “for my sake.” Whatever good one does, or whatever sacrifice is made, if such is not undertaken for the glory of Christ, it may not claim the reward promised here. Practically all the Ante-Nicene writers hail this verse as the sacred talisman of the martyrs who approached the flame, or the wild beasts, or the burning sands, with this verse in their hearts and on their lips. This blessed meaning of these holy words is freely allowed; but there is a message here, not merely for martyrs but for every member of God’s family in every generation. That person who gives his life without reservation in the pursuit of God’s will is also losing his life in the sense of this verse. To submerge one’s own life and will in those of Christ, so that he may say with Paul, “It is no longer I that live, but Christ liveth in me” (Galatians 2:20), is to lose one’s life, and also to find it. This is the great antidote for selfishness.

Verse 40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward: and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, verily I say unto you he shall in no wise lose his reward.These words conclude the charge of Jesus to the Twelve as they were about to depart on this mission. The principle taught here is that receiving the apostles is equivalent to receiving Christ, and that receiving Christ is equivalent to receiving God. The importance of the apostolic mission is underscored by these words. It is “through their word” (John 17:20) and “through your apostles” (2 Peter 3:2) that all the benefits of the Christian faith may be acquired.

Note also the limitation, “in the name of a disciple,” equivalent to “for my sake” in Matthew 10:39. All spiritual blessings are of and through Christ; and unless related to him, the best of good works must fail of any heavenly reward. On the other hand, the least of good works, even a cup of cold water, “in his name,” is sure of eternal acceptance and credit. This was the forerunner of the doctrine of “binding and loosing” set forth in Matthew 16:19. The utmost heavenly concern for the apostles and their message is seen in the fact that even a single cup of cold water given to them shall not lose its reward. These little ones is a term of endearment spoken by Christ of the Twelve. One may suppose that the principle of heavenly recognition for any favor extended to a disciple still holds, and that in heaven all such generous actions shall certainly be rewarded. The departure of the Twelve on their mission took place about five weeks before the second Passover of Jesus’ ministry. They were gone about a month during which Jesus taught in both Galilee and Jerusalem, where he went to keep the feast of Purim at the beginning of March (John 5:1). The Twelve rejoined him before the Passover (John 6:4); and, shortly after that, Christ fed the five thousand (Luke 9:10). Matthew does not chronicle the events in chronological sequence and does not mention the return of the Twelve, picking them up in the narrative, without mention of their absence, at the beginning of Matthew 12.

J.W. McGarvey Commentary For Matthew Chapter TenNames and Endowment of the Twelve, Matthew 10:1-4. (Mark 3:14-19 Mark 6:7; Luke 6:12-19 Luke 9:1)

1. his twelve disciples.—This does not mean that the twelve were his only disciples; for we learn from Luke (6:13) that “he called to him his disciples, and of them he chose twelve.” They are here called his twelve disciples because of their subsequent conspicuity as the twelve apostles. he gave them power.—The object of the miraculous powers now bestowed on the apostles, was to enable them to prove the divine authority of their mission, and, in doing so, to prove the divine authority of Jesus, by whom these powers were bestowed.
2. The first.—The term “first” is not used in the sense of preeminent, but it is employed numerically to indicate that here the enumeration of the twelve begins. Peter’s conspicuity is indicated, however, by the fact that his name is numerically the first in all the catalogues of their names, and it was doubtless placed first on account of the preeminence which he subsequently attained. (See Mark 3:16-19; Luke 6:14-16; Acts 1:13; and comp. Matthew 16:19.)
3. Matthew the publican.—Notwithstanding the reproach attached to the name publican, and the long period since Matthew had ceased to be a publican when his narrative was written, he still writes himself, “Matthew the publican.” It is probable that the old name still adhered to him in popular speech, and that this led to its perpetuation in his narrative. He does not attach the term fishermen to the names of the first four. Lebbaeus.—On this name, see note on Mark 3:18.
4. Simon the Canaanite.—The form in which the term Canaanite is spelt, has led many English readers to suppose that Simon was either a descendant of the original Canaanites, or a citizen of the town of Cana; neither of which suppositions is true. The original is the Syro-Chaldaic name of a sect among the Jews, who took into their own hands, without process of law, the punishment of flagrant offenses. They acted the same part in Jewish society that those bands of men sometimes called “Regulators” perform in American society at the present day; and they justified their conduct by the example of Phinehas, who, in the time of general corruption about Baal-peor, executed summary vengeance on Zimri and Cozbi. (See Numbers 25:1-18.) Luke translates the name into Greek, and calls this apostle Simon Zelotes, or Simon the Zealot. (6:15.) Judas Iscariot.—Iscariot designates Judas by his former place of residence It means a man of Kerioth, a town in the tribe of Judah. (Joshua 15:25.) The Commission Given, Matthew 10:5-85. Gentiles… Samaritans.—There are two good reasons why the apostles under this first commission should be prohibited from going among Gentiles or Samaritans, and be restricted to the Jews. In the first place, the Jews alone were prepared for that which was to be preached— the speedy coming of the kingdom of heaven. It was proper that the laborers be sent only into that part of the harvest which was ready for the sickle. Again, the time was limited, and not even the entire land of Israel could be traversed ere the mission would end. (Verse 23.)
5. to the lost sheep.—Jesus still has in mind the simile with which the discourse was introduced (9:36), and as the people are like sheep without a shepherd, he sends the twelve as shepherds to hunt up the lost sheep.
6. preach, saying.—Observe, they were not to preach Jesus now, but they were to preach, “The kingdom of heaven is at hand;” thus echoing the words of John and of Jesus.
7. freely.— Without price (δωρεν). It applies not to their labor as a whole, for they were to receive wages for this (verse 10); but to their miracle working. The power to heal the sick, to cleanse lepers, and to cast out demons, might have been made a source of great gain, had the apostles been allowed so to employ it; but this would have robbed the power of its dignity and turned it into an article of merchandise; hence in no age of the world did the true prophets of God accept fees for the exercise of their miraculous powers. Their Means of Support, Matthew 10:9-10. (Mark 6:8-9; Luke 9:3) 9, 10. Provide neither.—The prohibition is against procuring the articles mentioned before starting, and at their own expense. They were to thus procure neither money to pay expenses; nor a scrip (provision bag) which would enable them to carry cold provisions; nor two coats, nor two pairs of shoes, so that one might replace the other when worn out; nor were they to carry more than one staff, seeing that a second one which was used only for carrying a pack across the shoulder, would be superfluous. The reason for the prohibition is not that they would have no need for the articles mentioned, but that “the workman is worthy of his meat,” and they were to depend on the people for whose benefit they labored, to furnish what they might need. This passage is alluded to by Paul when he says, “The Lord ordained that they who preach the gospel shall live of the gospel.” (1 Corinthians 9:14.) The prohibition in the text was removed preparatory to the second commission (Luke 22:35-36), because under it the apostles would go out among the Gentiles, who Bad not learned, like the Jews, to provide for the wants of religious teachers, and they would often be compelled to provide for themselves. Their Mode of Dealing with the People, Matthew 10:11-15. (Mark 6:10-11; Luke 9:4-5)
8. who in it is worthy.—That is, worthy to entertain a preacher of the gospel. The house at which a strange preacher lodges, on entering a town or city, has often much to do with his influence and success. and there abide.—An unnecessary change of one’s lodging-place, while temporarily laboring in a town or city, is attended with many slight disadvantages, as every experienced evangelist can testify, and the Savior exhibited a wise foresight in forbidding it during this hurried mission of the twelve. 12, 13. let your peace return.—The form of salutation on entering a house was, “Peace to this house.” The apostles are told to salute each house, and are assured that the peace prayed for shall return to them it the house is not worthy; that is, they shall receive, in this case, the blessing they pronounce on the house.
9. shake off the dust.—According to Mark 6:11, shaking off the dust from the feet was intended as “a testimony against” those who would not receive the preachers. It testified that they were rejected by Him whose messengers had been rejected by them. It is twice recorded of Paul that he complied with this precept. (Acts 13:51 Acts 18:6.)
10. more tolerable.—It is a fixed principle in the divine government that men shall be judged with reference to their opportunities. Though the sin of these Jews in rejecting the apostles was not of so gross a character as the sins of Sodom and Gomorrha, it was more inexcusable on account of their superior opportunities. Persecutions Predicted, Matthew 10:16-23 16. as sheep in the midst of wolves.—At this point in the discourse, Jesus passes from the first to the second mission of the apostles; for all of the persecutions enumerated were encountered under the latter. They were to be like sheep in the midst of wolves, because they were to be visited with cruelties, and they were to bear these without resistance. Under these circumstances they were to be as wise as serpents, whose only wisdom is displayed in escaping from danger (comp. note on 23), and as blameless (ἀκέραιοι) as doves. Being blameless, they would encounter no merited severity; and, being wise as serpents, they would escape all danger that could be avoided without dereliction of duty.
11. councils… synagogues.—The councils (συνέδρια) and synagogues here mentioned were Jewish powers. It seems from this verse that synagogue rulers exercised the power of scourging men for minor offenses. (See also 23:34; Acts 22:19 Acts 26:11,
12. governors and kings.—These are Gentile powers. This appears both from the fact that even the governors and kings who ruled in Judea were appointees of the Roman government, and from the statement of the text that the apostles were to be brought before these “for a testimony against them and the Gentiles.” Paul’s arraignment before such men as Lysias, Felix, Festus, Agrippa, and Nero, was in fulfillment of this prediction, and it resulted in testimony against them because they rejected the gospel which was thus providentially forced upon their attention.
13. take no thought.—Here we have the same word in the Greek, as in Matthew 6:25, and the meaning is the same, “be not anxious”. We learn from Mark (13:11) that they were not, under such circumstances, even to “premeditate;” and the promise, “It shall be given you, in that same hour, what you shall speak,” saved them from both premeditation and anxiety.
14. not you that speak.—Of course, the physical act of speaking was theirs, but it was not theirs to determine how or what they should speak (verse 19). Both the manner and the matter were to be supplied by the Spirit of God. There could not be a more explicit declaration of the complete verbal inspiration of the apostles on such occasions.
15. shall deliver up.—The statement is not that brother shall put brother to death; but that he shall deliver him up to death; that is, deliver him up to those who would put him to death. This was done by giving testimony, and acting the part of an informer.
16. hated of all men.—The apostles always had some friends; hence we are to understand that the term all here is used hyperbolically. to the end.—To the end of life: for it is persecution unto death (21) that is to be endured.
17. flee ye into another.—This is a specification under the more general precept, “Be ye wise as serpents (verse 16); and the special reason for fleeing so promptly from a city where they were persecuted, is, “Ye shall not have gone over the cities of Israel till the Son of man be come.” What coming of the Son of man is meant, has been a matter of dispute. But it is a coming which was to take place before all the cities of Israel should be evangelized, and hence the reference must be, we think, to the providential coming to destroy the Jewish nationality. The apostles were to make no delay, even under their first commission, in cities that would not receive them, and were to promptly flee when, under the second commission, they should be violently persecuted; because by their labors under both combined they would not evangelize all the Jewish cities before the time set for their desolation. Motives to Endurance, Matthew 10:24-3324, 25. enough for the disciple.—The argument here is, that the disciple should expect exemption from no hardship endured by his teacher (master here means teacher), nor the servant from any endured by his lord. As Jesus, then, was to suffer, his disciples and servants must not expect to fare better than he, but it is enough for them to escape with no more than he suffered. When a disciple suffers and feels like complaining of his hard lot, let him think, Who am I, to complain of suffering, when my Lord and Master suffered so much more than this for me! 26, 27. that shall not be revealed.—Here is another motive to endurance. Disciples often suffer from injustice that is so covered up from the eyes of the world as to appear like justice, and there is nothing more disheartening than this. But Jesus assures them that no hidden or covered up iniquity shall escape exposure, and urges that no truth shall be allowed to remain in obscurity through fear of danger in proclaiming it: hence they are to preach “on the housetops” all that they hear from him, even what he had whispered in their ears.
18. fear not them who kill.—The fear of men who would kill them, as previously predicted, was calculated to deter the apostles from the mission on which they were about to be sent. Should they yield to this fear they are reminded that they must, as an alternative, encounter “Him who is able to destroy both soul and body in hell.” Let the danger, then, of going be as great as it might be, the danger of refusing to go, or of turning back, is still greater. As a mere choice of evils, the most cruel persecution is to be patiently endured in preference to neglect of duty to God. destroy.—Materialists are wont to catch at the word destroy in this place, as proof that the soul can be annihilated. But in doing so they ascribe to the term destroy a sense which it does not bear, and they overlook the fact that this passage utterly refutes the doctrine that the soul dies with the body. Jesus Bays, “Fear not them who kill the body, but can not kill the soul;” but if the soul dies with the body, then he who kills the body kills the soul too, and can not avoid killing it. To destroy, is not to annihilate, but to bring to ruin; and the soul and body are brought to ruin when they are cast into hell. in hell.—As the body and soul both are to be destroyed in hell, hell (γεἑννα) can not belong to the intermediate state, but to that state which follows the reunion of body and soul at the resurrection. Hell, then, lies beyond the final judgment. 29-31. ye are of more value.—Another motive to endurance— the tender protection which God extends to those who endure. If a sparrow, of so little value that two of them are sold for a farthing (σσαριον = 1½ cts), does not fall without your Father, and if all the hairs of your head are numbered, why should you, who are of more value than many sparrows, be afraid to serve God rather than man? Here is an incidental affirmation of special providence in its most minute manifestations, and an assurance that even if we fall by the hand of man, God is with us in the fall, and this makes it a blessing instead of a calamity. 32, 33. shall confess… shall deny.—Here is the fifth and last motive to endurance. The time was coming when the disciples would often be questioned concerning their faith, and when life or death would depend on the answer. They are encouraged to confess Jesus on these and all occasions, by the assurance that if they do so he will confess them before the Father in heaven, and that if they deny him he will deny them. The confession before the Father in heaven is doubtless an approving recognition of the person as a faithful disciple, and the denying is the reverse of this. A denial like Peter’s, followed by immediate repentance, is not here included. The confession of Jesus which is made at the beginning of the Christian life is not directly alluded to, but what is true of this is true of the later confessions more especially the subject of remark, seeing that there is the same temptation to be overcome, and often the same danger to be encountered. Persecutions Intended as a Test, Matthew 10:34-3934. not to send peace.—In one sense Jesus came to send peace— peace among those who would receive him, and between them and God. So sang the angels at the time of his birth. (Luke 2:14.) But between his friends and those who would persist in being his foes, he came to send not peace, but a sword. He knew that the existence and activities of the Church would cause the sword of persecution to be drawn, and in ordering the establishment of the Church he assumed the responsibility of indirectly sending that sword into the world. 35, 38. at variance against his father.—In nearly all quarrels, except those about religion, the members of the same family stand together, but in religious feuds the family circle is often broken, and its parts arrayed against each other. When a man abandons the religion of his ancestors his own kindred feel more keenly than others the shame which the world attaches to the act, and are exasperated against the supposed apostate in a degree proportionate to their nearness to him. Jesus came to set a man thus at variance with his kindred, because this evil is unavoidable in saving some.
19. He that loveth father.—In this verse is clearly indicated the providential purpose of these family alienations: they would put the disciple to the test by showing whether he loves earthly relatives more than he loves Jesus, and whether, therefore, he is worthy of Jesus.
20. taketh not his cross.—The cross, on account of its use in the execution of the basest criminals, was a symbol of dishonor. The dishonor attached to being a disciple of Jesus is here graphically symbolized by taking a cross on one’s shoulder and following Jesus. Perhaps there is also, as Alford suggests, an allusion to his death on the cross— an allusion which, at the time, must have escaped the notice of his disciples, because it preceded all of his predictions on that subject.
21. findeth his life shall lose it.—Here is a play on the word life, which is used alternately for temporal life and eternal life. He that finds it is he who saves his present life by shrinking from duty: he shall lose the eternal life. He who loses the present life for the sake of Jesus, finds life eternal. Kind Treatment of Disciple’s to be Rewarded, Matthew 10:40-4240. He that receiveth.—By a very natural transition Jesus now passes from the persecutions awaiting his disciples to the kind treatment which they would receive from the hands of others, and he encourages such treatment by the assurance that he will accept it as if extended to himself. 41, 42. in the name.—“In the name of a prophet” is a Hebraism for “because he is a prophet.” (Alford.) He who receives a prophet because he is a prophet, or a righteous man because he is a righteous man, or who gives a drink of water to a disciple because he is a disciple, distinctly recognizes the person’s relation to God as the ground of the act; and to that extent God is honored by the act. Not so, however, with him who performs a similar act in the name of humanity, or because the recipient is a man. a prophet’s reward.—A prophet’s reward is not synonymous with final salvation; for while it is true that in heaven we will have full reward for all the good we do on earth, we will have infinitely more than this, and our admission into heaven is a matter of grace, and not of reward. So, then, the promise of the text does not imply the salvation of all that receive a prophet, etc., but simply that he shall be rewarded. If he be a pardoned man, he may receive his reward in heaven; if not, he will receive it only on earth. Argument of Section 7In this section, Matthew has exhibited the compassion of Jesus as the moving cause which led to the first mission of the twelve; he has furnished the names and stated the miraculous endowments of the twelve; and he has shown the foreknowledge of Jesus by his predictions concerning the disciples, and his honesty by his fair dealing with them in reference to their own future. In this last particular, there is a contrast between Jesus and the originators of earthly enterprises, whether secular or religious. It is the custom of the latter to paint in glowing colors the brighter prospects of the causes they plead, and to conceal from both themselves and others the darker side of the picture. But Jesus presents faithfully before his disciples all of the hardships and sufferings which await them, not omitting death itself— and death, it may be, on the cross. The foreknowledge displayed is proof of his divinity, while the compassion and the candor which accompany it are such as we would expect in the Son of God. It is worthy of note, as indicating Matthew’s peculiar method as a historian, that he closes this section on the first mission of the twelve with oat a word about the labors of the apostles under this commission. Mark mentions the latter subject, though but briefly. (Mark 6:12-13.)

Questions by E.M. Zerr For Matthew 101. Whom did Jesus call? 2. What did he give them? 3. How far could they go in healing? 4. How many apostles? 5. Which was the first one called ? 6. How many pairs of brothers in the list? 7. What distinction did Matthew have? 8. What is said prospectively of Judas Iscariot? 9. Tell what Jesues did with the twelve. 10. Give the restrictions. 11. Why Gentiles distinguished from the Samaritans? 12. To whom were they to go? 13. What were they to preach? 14. State what works they were to do. 15. Why freely give? 16. State restrictions as to provisions. 17. What reason is given? 18. State inquiry upon entering a city. 19. How long abide there? 20. What do on entering a house? 21. On what condition give it peace? 22. Why should they shake off the dust ? 23. Compare that city with Sodom and Gomorrha. 24. Who were as sheep among wolves? 25. How were they to be like serpents? 26. And how like doves? 27. Of what must they beware? 28. To what would they deliver up the apostles? 29. How treat thejn in the synagogues? 30. Before whom would they be brought? 31. For whose sake would it be? 32. This will act as what against the Gentiles? 33. When delivered up what thought is unnecessary? 34. How will it be supplied? 35. When will it be given them? 36. How will brothers treat each other? 37. Who else will thus mistreat each, other? 38. Of whom will the apstles be hated? 39. What class will be saved? 40. Is it right to flee from persecution? 41. What cities were the disciples to flee unto? 42. Tell what was to make their time limited. 43. Compare disciple and servant with master and lord. 44. With what should the former be content? 45. What had the master been called? 46. This should lead the disciples to expect what? 47. Why should they not fear? 48. State the teaching as to publicity ? 49. What killer is not to be feared ? 50. Who is meant by the other destroyer? 51. What shows God’ s care for little things? 52. How does he regard our body? 53. Whom will Jesus acknowledge before God? 54. How about others? 55. What did Jesus come to send on earth? 56. How will it affect father and son? 57. Where will a man’ s foes be found? 58. When is love to parents offensive to Christ ? 59. What must we bear to be worthy of Christ ? 60. Tell what loss results in a gain. 61. What three cannot be received separately? 62. How may a prophet’ s reward be obtained? 63. What reward for receiving a righteous man? 64. Gift of drink of water will assure what? 65. This is on what condition?condition?

Matthew 10:1

10:1 His twelve disoiples. Jesus had many disciples, but he selected twelve out of the group to be his apostles. In Mark 3:14 it is stated that these men were designated as the ones who should “be with him.” This was to be one of the qualifications required of the original apostles. These men were to be “laborers” sent forth into the harvest as was asked by the Lord in the preceding chapter. Since they were to be separated at least at short intervals from him, they would need to be qualified to back up their work by miracles of various kinds. Power is from EXOUSIA which also means “authority.” With the appointment that Jesus made they were given the right and ability to execute the mission

Matthew 10:2-4

:2-4 There are three accounts or lists of the twelve apostles; here, in Mark and in Luke. The men are the same ones but the names of some of them are not the same, and the three accounts do not give them in the same order. For the purpose of identification I shall number the list as given by Matthew from 1 to 12 consecutively, using it as a schedule for the other two. The list given by Mark 3:16-19 should be numbered as follows to correspond with these in Matthew as 1, 3, 4, 2, 5, 6, 8, 7, 9, 10, 11, 12. Number the list in Luke 6:14-16 as follows==> 1, 2, 3, 4, 5, 6, 8, 7, 9, 11, 10, 12. All of the men with the same number are the same regardless of the name. Who also betrayed him is said to distinguish the traitor from the brother of James who has the same name in one list, although the betrayal had not taken place when this was written.

Matthew 10:5

10:5 This and the following verses through 5 constitute what is familiarly known as the first commission. It was limited as to the territory or people to whom they were to go. All people who were not full blooded Jews were regarded as Gentiles. Samaritans were distinguished from the Gentiles because they were a mixed race, part Jew and part Gentile, both in their blood and in their religion. This history of their origin is recorded in 2 Kings chapter 17, and explained in volume 2 of this Commentary.

Matthew 10:6

10:6 Lost sheep. The Jewish nation had been imposed upon and neglected by the leaders for generations, hence they were compared to sheep who were lost in the wilderness, deserted by their shepherd. That is why Jesus had compassion on them and thought of them as being “scattered abroad, as sheep having no shepherd” (Matthew 9:36).

Matthew 10:7

10:7 At this time the kingdom of heaven was at hand, which shows it was near but not yet in existence as a fact. Hence we know that John the Baptist (who was then dead) did not set up the kingdom as some people teach today.

Matthew 10:8

10:8 These apostles were able to perform the same kind of miracles that Jesus did, and that included the power to raise the dead. Pretended miracle workers today refuse even trying to raise the dead on the ground that the early disciples were restricted to miracles on the living. The present passage disproves their doctrine and exposes their hypocrisy. Freely received, freely give. The aspostles received all their power from Jesus–it was not a natural trait–hence they should pass its benefits to others.

Matthew 10:9

10:9 These metals refer to the coins used in those days. The reason they were not to provide themselves with them will be explained in the next verse.

Matthew 10:10

0:10 A scrip was a provision bag, used in the same manner as the modern lunch basket. They were also told not to take any extra clothing besides what they wore as they started. The reason given is that the workman is worthy of his meat. They were to be supported by the people among whom they labored. Since those people were Jews, and hence already disposed somewhat in their favor, it would be reasonable to expect some returns for their work. Later, when they were to go among the heathen, and especially as they would be without the immediate support of Jesus, they were to “look out” somewhat for themselves. (See Luke 22:35-38.)

Matthew 10:11

0:11 Inquire is from EXETAZO which Thayer defines, “To search out; to examine strictly, inquire.” This would require the apostles not merely to ask some person whom they might meet as to what house it would be well to enter, but they were to take whatever means would be necessary to obtain reliable information. After finding a house worthy of their visit they were to confine their work in that town to that house. The reason for this restriction is shown in verse 23.

Matthew 10:12

0:12 The inquiry mentioned above would include the added information they would receive through the attitude manifested by the residents of a house upon entering it. A house might be selected temporarily because of some apparently favorable indications, and the test would be concluded after meeting the people on the inside. This would be introduced by an act of courtesy in the form of saluta- tion. That word is from and Thayer defines it at this place, “To salute, greet, wish well to.”

Matthew 10:13

0:13 After the investigation has been completed, if the house is found to be worthy, their peace or good wishes was to be bestowed upon it. That would be accompanied with their delivering of a message of good news of the kingdom. If the house was found to be unworthy, their peace was to return to them, and that means their good wishes would be recalled.

Matthew 10:14

0:14 A group of citizens that were such as to be regarded as unworthy, would be the kind that would reject the offered blessings of the apostles. Shake off the dust of your feet. People traveled on foot and thus picked up the particles of soil on the way. This act was purely a symbolic one, for there would be no contamination in the dust due to the character of the people. It meant that all responsibility for their fate was to be left at their own door, seeing they would not receive the favors offered them by their good visitors.

Matthew 10:15

0:15 Be more tolerable in popular language would mean to “stand a better chance.” Sodom and Gomorrha were very wicked cities, yet their opportunities for knowing better were far less than those of the cities to be visited by the apostles. These conditions made them less responsible and hence less to answer for. It should be noted that the difference was to be made in the day of judgment. That is, in making up the verdict as to the eternal fate of people, the Judge will consider these facts as to their opportunities. After the day of judgment nothing is said about any difference.

Matthew 10:16

0:16 If a sheep had to be put into the midst of wolves he would not escape being attacked but by the best kind of behavior. He should not make any unnecessary movement toward one of these beasts for that would attract his attention. Instead, he should go about his search for food or whatever he was seeking, using his good judgment and not doing any harm to the interests of the beasts. The simple lesson was that the apostles were to be discreet in their dealings with the people they met.

Matthew 10:17

0:17 The councils were the san-hedrins, the highest courts the Jews were permitted to have at that time, and the synagogues were the buildings where they met for religious purposes. (See the description of them at Matthew 4:23.) The object in forcing the apostles into these places was to persecute them from both the secular and religious standpoints as far as their authority permitted.

Matthew 10:18

0:18 Not being satisfied with what they could accomplish in their own assemblies, the Jews would drag the apostles before the rulers of the Roman Empire where they would hope to obtain some decrees against them. For a testimony does not mean the persecutors would hail the apostles into those courts for the purpose of hearing the testimony against themselves. Jesus meant that such a circumstance would give them an opportunity thus to speak against them and all the sinful men of the nations.

Matthew 10:19

0:19 This verse is in line with the comments on the preceding one, that the calling of the apostles before the various courts was to be turned into an opportunity for speaking the truth. They were not to be worried as to what kind of speeches they were to **lake, for they would be furnished with the necessary material for the speech. In that same hour indicates that the subject matter would be adapted to the circumstances of the occasion when it arrived.

Matthew 10:20

0:20 This verse states the means by which the apostles were to speak, that they would be guided by the Spirit of their Father.

Matthew 10:21

0:21 The same oposition to truth that would bring the apostles into the courts, will also divide between the members of families. This prediction is made specifically in Luke 12:53 where Jesus is speaking of the results of his teaching.

Matthew 10:22

0:22 Hated . . . name’s sake. Because of their loyalty to the name of Jesus, men would hate the apostles wherever they labored. Endureth to the end means those who hold out faithful to the end of the persecutions will be saved or divinely blessed.

Matthew 10:23

0:23 To endure persecution does not mean that one must needlessly expose himself to possible death. If he can escape without compromising any truth or evading any duty, he should do so and thus be able to do good elsewhere. The apostles would have plenty of places in which to preach, therefore when their work was rejected and their lives endangered in one city, they were to flee into another. Even then they would not have time to visit all the cities in Israel until their period for working would be ended. That was the reason for the restrictions mentioned in verse 11.

Matthew 10:24

0:24 The word above means the disciple and servant are not any better than their master and lord, or any more entitled to escape persecu- tion than they.

Matthew 10:25

0:25 Enough to be as. It should be regarded as a favor not to be any more liable to persecution than they. Since the master of the house has already been virtually called Beelzebub (Matthew 9:34), the servants may expect the like treatment.

Matthew 10:26

0:26 The persecutors perform their evil deeds often in an underhanded and cowardly manner. But their works will finally be exposed and all false charges disproved.

Matthew 10:27

0:27 Darkness and light are used figuratively, and have the same meaning as the next clause. Jesus taught his apostles many things while they were alone with him, and they were then expected to tell them to others publicly. The housetops were fiat in those times and used very much in the same manner a& our verandas or sidewalks. (See Deuteronomy 22:8; Matthew 24:17; Acts 10:9.) That would give the apostles an opportunity to preach to the people in a public manner.

Matthew 10:28

0:28 Mere human beings can cause us to die physically, but Jesus teaches that they cannot go any further in their work of destruction while someone else can. All this proves that death as we use that term does not end it all, hence the materialists are shown to be teachers of false doctrine. God is the One who can destroy (cast) our whole being in hell, therefore we should fear or respect Him. See the note at chapter 5:30 for the lexicon explanation of hell.

Matthew 10:29

0:29 God’s care for his creatures is the point in this verse. A sparrow was of such little commercial value that two of them could be bought for a farthing, one of the smallest of coins; yet every time one of them is brought down God sees it.

Matthew 10:30

0:30 Before finishing the subject of the sparrow, Jesus makes direct reference to the value of the human being. Numbered is from the Greek word , and Thayer defines it with the one word only that we have in our Authorized Version. Robinson defines it, “To number, to count.” The meaning is that each hair is counted or considered.

Matthew 10:31

0:31 If God takes such notice of the sparrow which has such small value, He certainly will not overlook man who is destined never to cease his existence.

Matthew 10:32

0:32 The fear of persecution might cause some to deny Christ, so this verse is properly placed in the midst of that subject. Confess is from , and I shall give Robinson’s definition of the word because it is more condensed: “To speak or say together, in common, i. e., the same things; hence to hold the same language, to assent, to accord, to agree with.” To confess one, then, means to admit being in agreement with him and endorsing his teaching. Of course Jesus will not need to agree with the teaching of his disciples except to acknowledge that the disciples had accepted the teaching given them by the Lord.

Matthew 10:33

0:33 This verse is simply the opposite of the preceding one.

Matthew 10:34

0:34 Peace is from EIRENE and the primary definition in Thayer’s lexicon is, “A state of national tranquility; exemption from the rage and havoc of war.” His definition in our verse is, “Peace between individuals, 1. e., harmony, concord.” Jesus uses the word peace in a restricted or figurative sense, and hence the word sword is also thus used, and the meaning will be explained in the verses following.

Matthew 10:35

0:35 The conditions described in this verse are the opposite of the specific definition of “peace” in the preceding one. These relatives will be set at variance with each other because some of them will accept the teaching of Christ and some will not.

Matthew 10:36

0:36 Not only will distant relatives be opposed to each other, but right in a man’s household there will be members who will become his personal enemies because he is determined to accept Christ’s teaching.

Matthew 10:37

0:37 The only way to prevent the above difficulty is to reject the doctrine of Christ. If one does that it proves that he loves his earthly relatives more than he does Christ, in which case he becomes unworthy of his Lord. That will put him in the class mentioned in verse 33 and he will be rejected at the last day.

Matthew 10:38

0:38 The cross is used figuratively in this place. The original word is defined by Thayer simply, “A cross.” However, the same author cites us to some history that explains the language of Jesus as follows: “The judicial usage which compelled those condemned to crucifixion themselves to carry the cross to the place of punishment, gave rise to the proverbial expression [about bearing the cross], which was wont to be used of those who on behalf of God’s cause do not hesitate cheerfully and manfully to bear persecutions, troubles, distress,–thus recalling the fate of Christ and the spirit in which he encounters it.”

Matthew 10:39

0:39 The key word in this verse is life which comes from PSUCHE in both cases. The word has been rendered in the Authorized Version by heart 1 time, life 40, mind 3, soul 58. Among the phrases in Thayer’s long definition are the following: “Breath; the vital force; life; that in which there is life; the soul; the seat of the feelings, desires, affections; the soul as an essence which differs from the body and is not dissolved by death.” From the above information we may learn that man has an outer and an inner life. Expressed in another way, he has a physical life and an inner life that can be saved spiritually. Both kinds of life must be considered in this verse which will make it read as follows: “He that findeth [or is working for] his earthly life shall lose his spiritual life.” Of course the last half of the verse means just the opposite, but we may extend the language and say that if a man actually loses his earthly or outer life (verse 28) for the sake of Christ, he will gain eternal life.

Matthew 10:40

0:40 Jesus and his Father are one in purpose, and both were upholding the apostles who had been chosen. Of necessity, then, the attitude of the people towards any one of the three would count for all of them.

Matthew 10:41

0:41 The apostles were classed as prophets under the new order of things under Christ. To receive one of these in the name of a prophet means to receive him because he is a prophet of the Lord. Prophet’s reward means the reward such as a prophet can bestow. The same principle applies to receiving a righteous man for his reward.

Matthew 10:42

0:42 These “little ones” are the same disciples referred to in earlier verses of the chapter. Kindness of ever so little a character shown to them is the same as doing so to Jesus and will be rewarded in due time. This is the same lesson that is taught in Matthew 25:40.