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اقرأ كلمة الله وادرسها وتأمل فيها.

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الأناجيل الأصحاحات 8–18: الخدمة في الجليل

يسوع هو المسيا والملك الموعود الذي تمّم الكتب.

يقدّم إنجيل متى يسوع بوصفه ابن داود وتتميمًا لكتب إسرائيل المقدسة، مشيرًا مرارًا إلى أن الأحداث جرت «لكي يتم ما قيل بالنبي». ويبدأ بنسب يسوع وميلاده.

الكاتب: يُنسب تقليديًا إلى متى، العشّار والرسول · التاريخ: على الأرجح نحو 50–70 م

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متى 10 ALAB
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1ثُمَّ دَعَا إِلَيْهِ تَلامِيذَهُ الاثْنَيْ عَشَرَ، وَأَعْطَاهُمْ سُلْطَانَاً عَلَى الأَرْوَاحِ النَّجِسَةِ لِيَطْرُدُوهَا وَيَشْفُوا كُلَّ مَرَضٍ وَعِلَّةٍ. 2وَهَذِهِ أَسْمَاءُ الِاثْنَيْ عَشَرَ رَسُولاً: سِمْعَانُ الَّذِي دُعِيَ بُطْرُسَ، وَأَنْدَرَاوُسُ أَخُوهُ، وَيَعْقُوبُ بْنُ زَبَدِي، وَيُوحَنَّا أَخُوهُ؛ 3فِيلِبُّسُ، وَبَرْثُلْمَاوُسُ؛ تُومَا، وَمَتَّى جَابِي الضَّرَائِبِ؛ يَعْقُوبُ بْنُ حَلْفَى، وَتَدَّاوُسُ؛ 4سِمْعَانُ الْقَانَوِيُّ؛ وَيَهُوذَا الإِسْخَرْيُوطِيُّ الَّذِي خَانَهُ. 5هؤُلاءِ الاِثْنَا عَشَرَ رَسُولاً، أَرْسَلَهُمْ يَسُوعُ وَقَدْ أَوْصَاهُمْ قَائِلاً: «لا تَسْلُكُوا طَرِيقاً إِلَى الأُمَمِ، وَلا تَدْخُلُوا مَدِينَةً سَامِرِيَّةً. 6بَلِ اذْهَبُوا بِالأَوْلَى إِلَى الْخِرَافِ الضَّالَّةِ، إِلَى بَيْتِ إِسْرَائِيلَ. 7وَفِيمَا أَنْتُمْ ذَاهِبُونَ، بَشِّرُوا قَائِلِينَ: قَدِ اقْتَرَبَ مَلَكُوتُ السَّمَاوَاتِ. 8اشْفُوا الْمَرْضَى، وَأَقِيمُوا الْمَوْتَى، وَطَهِّرُوا الْبُرْصَ، وَاطْرُدُوا الشَّيَاطِينَ. مَجَّاناً أَخَذْتُمْ، فَمَجَّاناً أَعْطُوا! 9لَا تَحْمِلُوا فِي أَحْزِمَتِكُمْ ذَهَباً وَلا فِضَّةً وَلا نُحَاساً، 10وَلا تَأْخُذُوا لِلطَّرِيقِ زَاداً وَلا ثَوْبَيْنِ وَلا حِذَاءً وَلا عَصاً: فَإِنَّ الْعَامِلَ يَسْتَحِقُّ طَعَامَهُ. 11وَكُلَّمَا دَخَلْتُمْ مَدِينَةً أَوْ قَرْيَةً، فَابْحَثُوا فِيهَا عَمَّنْ هُوَ مُسْتَحِقٌّ، وَأَقِيمُوا هُنَاكَ حَتَّى تَرْحَلُوا. 12وَعِنْدَمَا تَدْخُلُونَ بَيْتاً، أَلْقُوا السَّلامَ عَلَيْهِ. 13فَإِذَا كَانَ ذَلِكَ الْبَيْتُ مُسْتَحِقّاً فِعْلاً، فَلْيَحِلَّ سَلامُكُمْ عَلَيْهِ. وَإِنْ لَمْ يَكُنْ مُسْتَحِقّاً، فَلْيَرْجِعْ سَلامُكُمْ لَكُمْ 14وَإِنْ كَانَ أَحَدٌ لَا يَقْبَلُكُمْ وَلا يَسْمَعُ كَلامَكُمْ فِي بَيْتٍ أَوْ مَدِينَةٍ، فَاخْرُجُوا مِنْ هُنَاكَ، وَانْفُضُوا الْغُبَارَ عَنْ أَقَدَامِكُمْ. 15الْحَقَّ أَقُولُ لَكُمْ: إِنَّ حَالَةَ مَدِينَتَيْ سَدُومَ وَعَمُورَةَ سَوْفَ تَكُونُ فِي يَوْمِ الدَّيْنُونَةِ أَخَفَّ وَطْأَةً مِنْ حَالَةِ تِلْكَ الْمَدِينَةِ. 16هَا أَنَا أُرْسِلُكُمْ مِثْلَ الْخِرَافِ بَيْنَ الذِّئَابِ، فَكُونُوا مُتَنَبِّهِينَ كَالْحَيَّاتِ وَمُسَالِمِينَ كالْحَمَامِ. 17احْذَرُوا مِنَ النَّاسِ! فَإِنَّهُمْ سَيُسَلِّمُونَكُمْ إِلَى الْمَحَاكِمِ، وَيَجْلِدُونَكُمْ فِي مَجَامِعِهِمْ؛ 18وَتُسَاقُونَ لِلْمُثُولِ أَمَامَ الْحُكَّامِ وَالْمُلُوكِ مِنْ أَجْلِي: فَيَكُونُ ذَلِكَ شَهَادَةً لِي لَدَى الْيَهُودِ وَالأُمَمِ عَلَى السَّوَاءِ. 19فَحِينَ يُسَلِّمُونَكُمْ، لَا تَهْتَمُّوا كَيْفَ تَتَكَلَّمُونَ أَوْ مَاذَا تَقُولُونَ. فَإِنَّكُمْ فِي تِلْكَ السَّاعَةِ يُعْطَى لَكُمْ مَا تَقُولُونَ. 20فَلَسْتُمْ أَنْتُمُ الْمُتَكَلِّمِينَ، بَلْ رُوحُ أَبِيكُمْ هُوَ الَّذِي يَتَكَلَّمُ فِيكُمْ. 21وَسَوْفَ يُسَلِّمُ الأَخُ أَخَاهُ إِلَى الْمَوْتِ، وَالأَبُ وَلَدَهُ. وَيَتَمَرَّدُ الأَوْلادُ عَلَى وَالِدِيهِمْ، وَيَقْتُلُونَهُمْ! 22وَتَكُونُونَ مَكْرُوهِينَ لَدَى الْجَمِيعِ مِنْ أَجْلِ اسْمِي. وَلَكِنَّ الَّذِي يَثْبُتُ إِلَى النِّهَايَةِ، هُوَ الَّذِي يَخْلُصُ. 23فَإِذَا اضْطَهَدُوكُمْ فِي مَدِينَةٍ مَا، فَاهْرُبُوا إِلَى غَيْرِهَا. فَإِنِّي الْحَقَّ أَقُولُ لَكُمْ: لَنْ تَفْرَغُوا مِنْ مُدُنِ إِسْرَائِيلَ إِلَى أَنْ يَأْتِيَ ابْنُ الإِنْسَانِ. 24لَيْسَ التِّلْمِيذُ أفْضَلَ مِنَ الْمُعَلِّمِ، وَلا الْعَبْدُ أفْضَلَ مِنْ سَيِّدِهِ. 25يَكْفِي التِّلْمِيذَ أَنْ يَصِيرَ مِثْلَ مُعَلِّمِهِ، وَالْعَبْدَ مِثْلَ سَيِّدِهِ! إِنْ كَانُوا قَدْ لَقَّبُوا رَبَّ الْبَيْتِ بِبَعْلَزَبُولَ، فَكَمْ بِالأَوْلَى يُلَقِّبُونَ أَهْلَ بَيْتِهِ؟ 26فَلا تَخَافُوهُمْ: لأَنَّهُ مَا مِنْ مَحْجُوبٍ لَنْ يُكْشَفَ، وَمَا مِنْ خَفِيٍّ لَنْ يُعْلَنَ! 27مَا أَقُولُهُ لَكُمْ فِي الظَّلامِ، قُولُوهُ فِي النُّورِ؛ وَمَا تَسْمَعُونَهُ هَمْساً، نَادُوا بِهِ عَلَى السُّطُوحِ. 28لَا تَخَافُوا الَّذِينَ يَقْتُلُونَ الْجَسَدَ، وَلَكِنَّهُمْ يَعْجِزُونَ عَنْ قَتْلِ النَّفْسِ، بَلْ بِالأَحْرَى خَافُوا الْقَادِرَ أَنْ يُهْلِكَ النَّفْسَ وَالْجَسَدَ جَمِيعاً فِي جَهَنَّمَ. 29أَمَا يُبَاعُ عُصْفُورَانِ بِفَلْسٍ وَاحِدٍ؟ وَمَعَ ذَلِكَ لَا يَقَعُ وَاحِدٌ مِنْهُمَا إِلَى الأَرْضِ دُونَ عِلْمِ أَبِيكُمْ. 30وَأَمَّا أَنْتُمْ فَحَتَّى شَعْرُ رُؤُوسِكُمْ كُلُّهُ مَعْدُودٌ. 31فَلا تَخَافُوا إِذَنْ! أَنْتُمْ أَفْضَلُ مِنْ عَصَافِيرَ كَثِيرَةٍ. 32كُلُّ مَنْ يَعْتَرِفُ بِي أَمَامَ النَّاسِ، أَعْتَرِفُ أَنَا أَيْضاً بِهِ أَمَامَ أَبِي الَّذِي فِي السَّمَاوَاتِ. 33وَكُلُّ مَنْ يُنْكِرُنِي أَمَامَ النَّاسِ، أُنْكِرُهُ أَنَا أَيْضاً أَمَامَ أَبِي الَّذِي فِي السَّمَاوَاتِ. 34لَا تَظُنُّوا أَنِّي جِئْتُ لأُرْسِيَ سَلاماً عَلَى الأَرْضِ. مَا جِئْتُ لأُرْسِيَ سَلاماً، بَلْ سَيْفاً. 35فَإِنِّي جِئْتُ لأَجْعَلَ الإِنْسَانَ عَلَى خِلافٍ مَعَ أَبِيهِ، وَالْبِنْتَ مَعَ أُمِّهَا، وَالْكَنَّةَ مَعَ حَمَاتِهَا. 36وَهَكَذَا يَصِيرُ أَعْدَاءَ الإِنْسَانِ أَهْلُ بَيْتِهِ. 37مَنْ أَحَبَّ أَبَاهُ أَوْ أُمَّهُ أَكْثَرَ مِنِّي، فَلا يَسْتَحِقُّنِي. وَمَنْ أَحَبَّ ابْنَهُ أَوِ ابْنَتَهُ أَكْثَرَ مِنِّي، فَلا يَسْتَحِقُّنِي. 38وَمَنْ لَا يَحْمِلْ صَلِيبَهُ وَيَتْبَعْنِي، فَهُوَ لَا يَسْتَحِقُّنِي. 39مَنْ يَتَمَسَّكْ بِحَيَاتِهِ، يَخْسَرْهَا؛ وَمَنْ يَخْسَرْ حَيَاتَهُ مِنْ أَجْلِي، فَإِنَّهُ يَرْبَحُهَا. 40مَنْ يَقْبَلْكُمْ، يَقْبَلْنِي؛ وَمَنْ يَقْبَلْنِي، يَقْبَلِ الَّذِي أَرْسَلَنِي. 41مَنْ يُرَحِّبْ بِنَبِيٍّ لِكَوْنِهِ نَبِيًّا، فَإِنَّهُ يَنَالُ مُكَافَأَةَ نَبِيٍّ؛ وَمَنْ يُرَحِّبْ بِرَجُلٍ صَالِحٍ لِكَوْنِهِ صَالِحاً، فَإِنَّهُ يَنَالُ مُكَافَأَةَ بَارٍّ. 42وَأَيُّ مَنْ سَقَى وَاحِداً مِنْ هؤُلاءِ الصِّغَارِ وَلَوْ كَأْسَ مَاءٍ بَارِدٍ، فَقَطْ لأَنَّهُ تِلْمِيذٌ لِي، فَالْحَقَّ أَقُولُ لَكُمْ: إِنَّ مُكَافَأَتَهُ لَنْ تَضِيعَ أَبَداً».
آيات للحفظ في هذا الأصحاح: متى 10:26-28 · الشجاعة
تفسير 4
استمع
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Benson
Matthew 10
Benson Commentary Matthew 10:1 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. Matthew 10:1 . And when he had called his twelve disciples — From the evangelist’s naming them the twelve, it appears that he considered them as elected before this, though he has given no account of it in his gospel. The number seems to have relation to the twelve patriarchs and the twelve tribes of Israel. He gave them power against unclean spirits — Evil spirits are called unclean, because they are wicked, and delight in wickedness; which is the only pollution of a spiritual being. And to heal all manner of sickness, &c. — By this power of working miracles the apostles, though men of low degree and illiterate, were enabled to draw the attention of their countrymen, and to gain credit to the before unheard-of doctrine which they were to preach; and by our Lord’s giving them this power he gave a striking proof of his Deity, for who but God can communicate any such power to man? Matthew 10:2 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; Matthew 10:2-4 . The first, Simon — The first who was called to a constant attendance on Christ: although Andrew had seen him before Simon, John 1:41 . James the son of Zebedee — The fisherman, and John his brother — The beloved disciple; who were also called at the same time with the two former, as they were fishing at the sea of Galilee, Mark 1:19 . The word ??????? , which we translate James, is the same name with that of the patriarch; but immemorial custom has appropriated, in our language, the name James to the two apostles, and Jacob to the patriarch. Lebbeus, who was also called Judas, or Jude, the brother of James. Simon the Canaanite — So called, it seems, because he was a native of Cana. And Judas, named Iscariot, from Iscarioth, the place of his birth, a town of the tribe of Ephraim, near the city of Samaria. Matthew 10:3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Matthew 10:4 Simon the Canaanite, and Judas Iscariot, who also betrayed him. Matthew 10:5 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: Matthew 10:5-6 . These twelve Jesus sent forth — Namely, to preach the gospel and to work miracles; exercising therein his supreme authority over his Church. And commanded, Go not into the way of the Gentiles — That is, into their country. Their commission was thus confined now, because the calling of the Gentiles was deferred till after the more plentiful effusion of the Holy Ghost on the day of pentecost. And into any city of the Samaritans enter ye not — In travelling through Palestine the apostles would often have occasion to go into Samaria; but they were not to enter the cities thereof with a design to preach. It is true, in the beginning of his ministry, our Lord himself preached to the Samaritans with great success, John 4:41-42 ; and therefore, had he sent his apostles among them, numbers, in all probability, would have been induced to believe; but the inveterate enmity which the Jews bore to the Samaritans made the conversion of the latter improper at this time, as it would have laid a great stumbling-block in the way of the conversion of the Jews: as preaching now to the Gentiles would also have done. But go rather to the lost sheep of the house of Israel — He calls the Jews lost sheep, because, as he had told his disciples, Matthew 9:36 , they fainted, and were scattered abroad, as sheep having no shepherd, and so were in danger of perishing. See Isaiah 49. Matthew 10:6 But go rather to the lost sheep of the house of Israel. Matthew 10:7 And as ye go, preach, saying, The kingdom of heaven is at hand. Matthew 10:7-8 . And as ye go, preach — ????????? , proclaim, namely, with ardour and zeal, as becomes my heralds. The word is derived from ????? , a herald. “Probably,” says Doddridge, “they were to make this proclamation with a loud voice, as they passed through the streets of the towns they went to, as Jonah delivered his message to Nineveh.” The kingdom of heaven is at hand — ??????? , hath approached. Publish everywhere the glad tidings of the approach of the Messiah’s kingdom, promised by the prophets. Properly speaking, the kingdom of heaven, or gospel kingdom, did not begin till the Jewish dispensation was abolished, and therefore the apostles, in our Lord’s time, and even our Lord himself, preached the approach only, and not the actual existence of that kingdom. But though the apostles were directed to preach the approach of this kingdom, they did not yet fully understand its nature, that it was not to be a temporal, but a spiritual kingdom, consisting in the dominion of truth and grace, of righteousness, peace, and joy within men. Heal the sick, cleanse the lepers, &c. — Perform all these miraculous cures in confirmation of your mission, to prove to men the certain truth and unspeakable importance of your message. Freely ye have received — All things; in particular the power of working miracles: freely give — Exert that power wherever you come, and that in a manner honourable to yourselves and me: scorn the thought of making any gain of those for whom these works of mercy and power are performed. That this clause relates to the miraculous cures which the apostles were empowered to perform, and not to the stated offices of the apostolical function, is evident from Luke 10:7 , where our Lord, in giving a like commission to the seventy, bid them eat and drink what was set before them, “because the labourer was worthy of his hire.” Nay, in this very charge, no sooner did he order the apostles to give freely, than he forbade them to provide gold, &c., because the labourer, says he, is worthy of his meat, plainly insinuating that while they were preaching the gospel, they had a right to a maintenance from those who enjoyed the benefit of their labours, and should in the course of the divine providence be supplied with all things necessary. Matthew 10:8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. Matthew 10:9 Provide neither gold, nor silver, nor brass in your purses, Matthew 10:9-10 . Provide neither gold — As if he said, Though I forbid you to take money for the miraculous cures which you shall perform, I do not mean that you should beforehand lay up money for your support during your journey. You are not even to provide the clothes and shoes which you may have occasion for before you return; because you shall be supplied with whatever you need by those to whom you preach the gospel. Our Lord forbade his disciples to provide beforehand such things as might be necessary during their journey, because they would be an encumbrance and would incommode them in travelling. He probably also ordered them to go out thus unfurnished, partly that they might be inured, in his own lifetime, to bear the hardships they would be exposed to afterward, when discharging the apostolical office; and partly that their faith in the providence of God might be confirmed. For it must have afforded them great comfort ever after, to reflect on the singular care that was taken of them while out on their first mission, wholly unprepared to execute such an undertaking. Accordingly this was the use which Christ himself directed them to make of it, Luke 22:35 . It may not be improper to observe here, that the word ?????? , here rendered purses, properly means girdles: because the people in the East had a custom of carrying their money in a kind of fob-pocket, or fold, made in the duplicate of their girdles. The word ???? , rendered scrip, was a sort of large bag, in which shepherds and those who journeyed carried their provisions. Thus the bag into which David put the smooth stones wherewith he smote Goliah, is called both a scrip and a shepherd’s bag. Our Lord, in saying, Neither two coats nor shoes, means that they were only to take one coat and one pair of shoes, that is, only the articles of raiment which they were wearing. “In the account which Mark gives of the repetition of these instructions, immediately before the disciples took their journey, he says, they were permitted to be shod with sandals; ( ??? ’ ????????????? ???????? , Matthew 6:9 .) The sandal was a piece of strong leather or wood fastened to the sole of the foot with strings, which they tied round the foot and ankle; but the shoe was a kind of short boot, that covered the foot and part of the leg, and was a more delicate piece of dress than the sandal.” — Macknight. Nor yet staves — Though in the margin we read, Gr. a staff, which is the common reading, many manuscripts and versions have ??????? , staves, which some think reconciles this place with Luke 9:3 ; and removes the seeming contradiction from Mark 6:8 , where we read, Take nothing save a staff only; that is, as they explain it, he that had a staff might take it to walk with: but none of them were to take any sort of rod or staff besides, wherewith to defend themselves, because, being the servants of the Lord, they were to be defended by his power as well as supported by his bounty. But the more probable solution of the difficulty seems to be, any one of them that had a staff in his hand, might take it: but as for those who were walking without staves, they were not to provide them. Matthew 10:10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat. Matthew 10:11 And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence. Matthew 10:11-13 . Into whatsoever city, &c., ye shall enter, inquire who is worthy — That you should abide with him, that is, who is of a good character, and disposed to receive the gospel. And there abide — In that house, till ye leave the town. It is of much consequence that a preacher of the gospel should not endanger his reputation, by taking up his lodging in a disreputable family, or by removing from one family to another, out of regard to some little matter of domestic convenience or entertainment. This is more fully expressed in the instructions to the seventy, Luke 10:7 . “ In the same house remain, eating and drinking such things as they have: go not from house to house.” Doubtless the disciples on some occasions might change their quarters with decency; but our Lord absolutely forbade them to do it for the sake of better entertainment or accommodation, that they might not give mankind the least cause of imagining that they served their bellies, or were particularly solicitous about conveniences. When ye come into a house, salute it — In the usual Jewish form, “Peace, (that is, all blessings,) be to this house.” If the house be worthy — Of it, God shall give them the peace you wish them. If not, he shall give you what they refuse. The same will be the case when we pray for them that are not worthy. Matthew 10:12 And when ye come into an house, salute it. Matthew 10:13 And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. Matthew 10:14 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. Matthew 10:14-15 . Whosoever shall not receive you — That is, entertain you kindly; nor, in an obedient manner, hearken to your words, when you depart, &c., shake off the dust of your feet — The Jews thought the land of Israel so peculiarly holy, that when they came home from any heathen country they stopped at the borders, and shook or wiped off the dust of it from their feet, that the holy land might not be polluted with it. Therefore the action here enjoined was a lively intimation, that those Jews who had rejected the gospel were holy no longer, but were on a level with heathen and idolaters. Verily, It shall be more tolerable, &c. — As if he had said, And indeed you have reason to shake off the dust of your feet in such a case, for whatever profession such Jews may make of their regard to the true God, and however they may continue to boast of their national privileges, their punishment at the day of final judgment shall not only be greater than that of the generality of Gentile sinners, but even than that of those monsters of unnatural wickedness who formerly inhabited Sodom and Gomorrah, and were consumed with fire and brimstone from heaven. For the people of those cities never sinned against such extraordinary light and such singular favours as they will do who reject the gospel now to be preached to them, with great plainness and power, by you, and attested by such miracles as I shall enable you to perform. Matthew 10:15 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. Matthew 10:16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. Matthew 10:16 . Behold, I send you forth as sheep in the midst of wolves — I now send you forth weak and defenceless among a wicked, cruel, and persecuting people. “Considering the nature of the tidings which the apostles were now sent out to publish, namely, that the kingdom of heaven was at hand — considering, also, the number and variety of the miraculous cures which they were to be enabled to perform in confirmation of their doctrine, together with the greatness of the benefits they were to confer upon the families who should entertain them kindly, it is reasonable to think that they were flattering themselves with the hopes of great honour and acceptance wherever they came. In the meantime, the event was by no means to answer their expectation. They were everywhere to be despised, persecuted, delivered up into the hands of public justice, and punished as evil doers. Our Lord, therefore, who thought fit to forewarn them of these things, made them large promises of the divine aid, and gave them directions with respect to their conduct in every circumstance.” — Macknight. Be ye therefore wise as serpents — On the one hand, be so prudent as not to irritate the wicked, and those who shall oppose you, either by your behaviour or your doctrine, unnecessarily, and avoid all unnecessary dangers: and harmless as doves — On the other hand, let not your prudence degenerate into craft, lest it lead you to betray the truth, or to encourage or countenance men in their evil practices; maintain at all times a holy simplicity of soul; and to your prudence join a harmless and inoffensive behaviour, rendering yourselves remarkable for integrity amid the greatest temptations, and for meekness amid the greatest provocations. Matthew 10:17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; Matthew 10:17-18 . Beware of men — That is, be on your guard against the men of the world with whom you converse, that you do not, by any inadvertency, give them advantage against you: and think not that all your innocence and all your wisdom united can screen you from persecution. For they will deliver you up to the councils — They will seek all occasions of mischief against you, and deliver you up to the sanhedrim, and other inferior courts of judicature: and they will scourge you in their synagogues — A sort of discipline which was used in their synagogues, where they held their courts about both civil and ecclesiastical affairs. Comp. Matthew 23:34 , and Acts 22:19 . And ye shall be brought before governors — Namely, to be punished by them as malefactors, not for any crimes wherewith they can charge you, but for my sake. Although these things did not happen while the apostles were out on their first mission, yet they came to pass after Christ’s ascension, when Peter and John were called before the sanhedrim, Acts 4:6-7 , and beaten, Acts 5:40 : also when James and Peter were brought before Herod, Acts 12:3 ; Paul before Agrippa and his wife, and the Roman governors, Gallio, Felix, Festus; and, last of all, before the Emperor Nero, and his prefect, Helius Cæsarianus. For a testimony against them and the Gentiles — All these things will be permitted to befall you, that your innocence may be manifested, the truth of the gospel demonstrated, and an opportunity afforded you of testifying it with greater solemnity both to Jews and Gentiles. “The patience which the apostles showed under continual persecutions, and the courage wherewith they went to death, in confirmation of their doctrine, became strong proofs of their innocence and of the truth of the gospel. Moreover, if the apostles had never been brought before the supreme powers, nor defended their cause in the presence of kings and governors, it might have been said that because Christianity could not bear a strict examination from able judges, it was preached to none but men of vulgar understanding, who were not capable of detecting it. But, when persons of the highest distinction for birth, fortune, capacity, and learning, had the gospel laid before them in the defences which the apostles were obliged to make, at the public tribunals of every country, its standing such a trial was certainly a great confirmation of its truth to persons of inferior note.” — Macknight. Matthew 10:18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. Matthew 10:19 But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. Matthew 10:19 . But take no thought how or what ye shall speak — When you are compelled to appear before such personages be not anxiously careful about your defence there, or how you shall answer for yourselves, but cheerfully confide in the divine direction, which shall certainly be given you, and shall be abundantly sufficient for you. The apostles being, in general, persons of a low education, and wholly unacquainted with the laws of the different countries whither they were to go, and with the forms of their courts, might have been much terrified at the thought of appearing before kings, governors, and other persons of distinction, and might have feared lest, in the hurry of their spirits, they should be betrayed into some impropriety of language or behaviour, by which the cause of the gospel might be injured. Nothing, therefore, could have been more proper, or better suited to the circumstances in which they were placed, than the promise which our Lord here makes them, which, if received in faith, was sufficient to prevent a thousand anxious apprehensions. Observe, reader, neither at such a time as is here referred to, nor on any sudden call, need the true disciples of Jesus be careful what or how to answer. Matthew 10:20 For it is not ye that speak, but the Spirit of your Father which speaketh in you. Matthew 10:21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. Matthew 10:21 . And the brother, who believeth not, shall deliver up the believing brother to death, and the father the child, &c. — As if he had said, All the wisdom and justice of your apologies, though divinely inspired, will not disarm the malice of your unreasonable enemies, which shall prevail to such a degree as even to triumph over natural affection, and break asunder the strictest bonds of social life: for the nearest relations shall betray one another, not only to some slighter punishments, but even to violent and tormenting deaths. And fathers shall thus become the murderers, instead of being the guardians and protectors, of their children: and children, on the other hand, forgetting all the obligations of filial duty and affection, shall rise up, as witnesses, against their own parents, and cause them to be put to death. And ye shall be hated of all men — Namely, of all that know not God. You, my apostles, notwithstanding all the humanity of your character, and benevolent design of your office, shall be the objects of general aversion, censure, and persecution, and all this for my name’s sake — That is, for your attachment to me and my cause, though it be the cause of righteousness and truth, of the redemption and salvation of the human race. But he that endureth to the end shall be saved — But be not discouraged at the prospect of these trials, for he that perseveres in the faith and practice of the gospel, and who bears constantly and with invincible patience these persecutions, (which my grace is sufficient to enable you all to do,) shall be finally and eternally saved from all sin and misery, into the kingdom and glory of God: whatever extremities he may be called to suffer in this world, God will not only deliver him from the destruction which shall come upon the wicked, but will repay his fidelity with unspeakable and everlasting felicity in the next. Matthew 10:22 And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved. Matthew 10:23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. Matthew 10:23 . But, &c. — As if he had said, I do not say this with a view to encourage you to rush upon martyrdom before you have a plain and lawful call to it; on the other hand, it will rather be your duty to prolong your useful lives to the utmost limits you lawfully may. Therefore, when they persecute you in one city, flee to another — And though this may contract the time of your abode in each, be not discouraged at that, which may, on the whole, be no inconvenience: for ye shall not have gone over the cities of Israel — To preach the gospel in each of them, make what haste you will, until the Son of man shall come — To destroy their capital city, temple, and nation. The destruction of Jerusalem by Titus is often called the coming of the Son of man. See Matthew 24:27 ; Matthew 24:37 ; Matthew 24:39 ; Matthew 24:44 ; Luke 18:5 . Matthew 10:24 The disciple is not above his master, nor the servant above his lord. Matthew 10:24-26 . The disciple is not above his master — As if he had said, As for the unkind usage I have warned you to expect, you have no reason to be surprised at it, considering what I have intimated respecting the persecutions awaiting my disciples for righteousness’ sake. See Matthew 5:10-12 . And, that you may bear all with a becoming fortitude, consider that they have calumniated, traduced, and persecuted me your Master, for which cause you, my disciples, cannot think it hard if they shall calumniate and persecute you: for if they have called the master, Beelzebub, how much more, &c. — This cannot refer to the quantity of reproach and persecution; (for in this the servant cannot be above his Lord;) but only to the certainty of it. Fear them not therefore — Be not afraid of their calumnies, however false or malicious, for ye have only the same usage that your Lord has: and neither shall their wickedness nor your innocence be always concealed: both shall be manifested, at least, in the day of judgment. For there is nothing covered that shall not be revealed, &c. — “The words,” says Whitby, “are capable of two good senses: 1st, Let not the dread of these persecutors deter you from preaching the gospel, as despairing of the success of it; for, though at present it seems to be hidden from the world, and it is likely to be obscured for a while by the calumnies of the Jews and others, I will cause it to shine through all the world, and dissipate all the clouds they cast over it, and will render it mighty to cast down whatever exalts itself against the knowledge of God, &c. Or, 2dly, thus, Fear not the calumnies with which they shall load you, as they did your Master, for I will make the innocence and the excellence of your doctrine as clear as the light; and your integrity in the dispensing of it, and your patience in suffering for it, to redound to your praise, honour, and glory, throughout all ages, and especially at my revelation from heaven, 1 Peter 1:7 .” Matthew 10:25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Matthew 10:26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. Matthew 10:27 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. Matthew 10:27-28 . What I tell you in darkness, that speak ye in light — The doctrines of the gospel which I deliver to you in private, and in obscure parables, preach plainly and openly, without the fear of man, in the audience of all. And what ye hear, as it were whispered, in the ear, preach ye — Proclaim publicly, as though you addressed multitudes, from the house-tops. Two customs of the Jews seem to be alluded to here. Their doctors used to whisper in the ear of their disciples what they were to pronounce aloud to others. And as their houses were low and flat-roofed, they sometimes preached to the people from thence. And, according to Hegesippus, they carried James the Just to the top of the temple to preach to the people at the passover. And fear not them that kill the body — Be not afraid of any thing which ye may suffer for proclaiming it, even though the boldness of your testimony should at length cost you your lives: for they who kill the body, are not able to kill, or hurt, the soul — The spiritual and immaterial part of you: this “will still survive in all its vigour, while its tabernacle lies in ruins.” So Dr. Doddridge, who justly observes, “These words contain a certain argument to prove the existence of the soul in a separate state, and its perception of that existence; else the soul would be as properly killed as the body.” On this argument Dr. Whitby enlarges as follows: “These words contain a certain evidence that the soul dies not with the body, but continued afterward in a state of sensibility: for that which, it is allowed, men can do to the body, it is denied that they can do to the soul. But, if by killing the body men could make the soul also to perish till the reunion and reviviscence both of body and soul; or, if by killing the body they could render the soul insensible, or deprive it of all power of thinking or perceiving any thing, they would kill the soul; for it is not easy to conceive how an intelligent, thinking, and perceiving being can be more killed than by depriving it of all sensation, thought, and perception; the body itself being killed by a total privation of sense and motion. It remains, that the soul doth not perish with the body, nor is it reduced into an insensible state by the death thereof.” Add to this, our Lord may well be supposed to speak here as the Jews would certainly understand his words; now they would certainly thus understand him, it being their received opinion, [namely, that of the Pharisees,] that the soul, after the death of the body, is in bliss or misery, and therefore continues in a state of sensibility. But, fear him, &c. — Fear lest, being unfaithful in so important a trust, you should incur the displeasure of Him who is able to destroy both body and soul in hell — Who has power to fill the separate spirit with unspeakable anguish, and at the final judgment to reunite it to the body, and to condemn both to everlasting misery in that infernal prison. It must be observed, that instead of ?????????? , to kill, the word ???????? , to destroy, is used in this second clause, which also often signifies to torment. “What an awful verse is this before us! How fit is it that this eternal and almighty God should be the object of our humble fear! and that in comparison of him we should fear nothing else! All the terrors and all the flatteries of the world are disarmed by this! an idea which, in every state of life, should engage us to be faithful to God; so shall we be most truly faithful to ourselves.” Matthew 10:28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Matthew 10:29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. Matthew 10:29-31 . Are not two sparrows sold for a farthing — As if he had said, The particular providence of God is another reason for your not fearing man. For this extends to the very smallest things, even to sparrows and the hairs of your heads, which are all numbered. In other words, the meanest of God’s creatures are under the protection of his providence, insomuch that nothing befalls them without its direction; and therefore your enemies cannot touch even your bodies without your heavenly Father’s permission. A most consolatory doctrine this, indeed, and a strong reason why we should exercise a continual dependance on God, and in all circumstances and situations cast our care on him who thus careth for us. Fear ye not therefore — Lest ye should be overlooked or neglected, ye, my rational and immortal creatures, especially ye my children, adopted and regenerated, and above all, ye ministers of my word, honoured with so important an employment as that of preaching my gospel: ye are of more value than many sparrows — Yea, than the whole species of them: and therefore you may assure yourselves that providence will watch over you. Matthew 10:30 But the very hairs of your head are all numbered. Matthew 10:31 Fear ye not therefore, ye are of more value than many sparrows. Matthew 10:32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. Matthew 10:32-33 . Whosoever, &c. — As a further encouragement to you to cast off all unnecessary cares and fears, to trust in God, and arm yourselves with courage to encounter, and resolution to endure whatever persecutions, injuries, or other trials he in his providence may permit to befall you, be assured, whatever you may now suffer for your fidelity to me, it will, on the whole, be most amply rewarded. For whosoever shall confess me — That is, publicly acknowledge me for the promised Messiah, receiving my whole doctrine for the rule of his faith and practice, obeying all my precepts, relying on my promises, revering my threatenings, and imitating my example: him will I confess before my Father — Him will I own as my true disciple in the presence of my Father at the day of final judgment, and will claim for him the rewards which my Father has promised to such. But whosoever shall deny me — Whosoever shall be ashamed or afraid to acknowledge his relation to me, or shall not confess me before men, in the sense now mentioned, him will I also deny, &c. — As having any relation to me, in that awful day. “There is an unspeakable majesty in this article of our Lord’s discourse. Although he was now in the lowest state of humanity, he declares that his confessing us before God is the greatest happiness, and his denying us the greatest misery that can possibly befall us.” Matthew 10:33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. Matthew 10:34 Think not that I am come to send peace on earth: I came not to send peace, but a sword. Matthew 10:34-36 . Think not that I am come, &c. — As if he had said, Because the prophets have spoken glorious things of the peace and happiness of the world under the reign of the Messiah, whom they have named, for that reason, the Prince of peace, you may imagine that I am come to put the world into that happy state forthwith; and that universal peace will be the immediate consequence of my coming. But this is far from being the case; for, though the nature of my government be such as might produce abundant felicity, inasmuch as my religion breathes nothing but love, men will not lay aside their animosity, nor will they exercise a mutual friendship among themselves as soon as the gospel is preached to them. No; such is their wickedness, that they will make the gospel itself an occasion of such bitter dissensions that it will look as if I had not come to send peace, but a sword among men. For, as I told
Expositors
Matthew 10
Expositor's Bible Commentary Matthew 10:1 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. Chapter 9 The King's Ambassadors - Matthew 9:36-38 ; Matthew 10:1-42 I - THE MISSION. { Matthew 9:36-38 - Matthew 10:1-5 } So far the King Himself has done all the work of the kingdom. But it has grown upon Him, so that He can no longer do it without assistance; He must therefore provide Himself with deputies. His doing so will be the first step in the organisation of His world-wide kingdom. He reveals, however, no plan laid down to meet all possible emergencies. It is enough to provide for necessities as they develop themselves. He constructs no mechanism beforehand into the different parts of which life may be afterwards guided or forced; His only care is about the life, knowing well that if only this be full and strong, the appropriate organization will be ready when it is needed. In conformity with this principle He does not make His arrangements, necessary as they manifestly are, without first providing that they shall not be mechanical, but vital, that they shall originate, not as a contrivance of mind, but as an outflow of soul. First, we are informed by the Evangelist that the soul of the Master Himself was stirred with compassion as He looked upon the multitude, and thought how much they needed in the way of shepherding, and how little it was possible for them to have. It was no matter of planning for the extension of His kingdom; it was a great yearning over the sheep that were scattered, and torn, { Matthew 9:36 , Gk. of oldest MSS. } and lost. { Matthew 10:6 } But it is not enough that the Master’s heart should be touched: the disciples also must be moved. So He turns their thoughts in the same direction, urging them to observe how plenteous the harvest, how few the labourers; and therefore to pray that the lack may be speedily supplied. He sets them thinking and praying about it-the only way to lay foundations for that which shall be true and lasting. Let it be observed further, that the two emblems He uses present most strikingly the great motives to missionary work: compassion for the lost, and zeal for the Divine glory. "Sheep having no shepherd,"-this appeals to our human sympathies; the Lord of the harvest deprived of His harvest for want of labourers to gather it in, -this appeals to our love and loyalty to God. The result of their thought and prayer presently appears; for we read in the next sentence of the setting apart of the twelve disciples to the work. It does not follow, because the narrative is continuous, that the events recorded were; it is probable that an interval elapsed which would be largely spent in prayer, according to the word of the Master. This is the first mention of the Twelve in this Gospel; but it is evident that the number had been already made up, for they are spoken of as "His twelve disciples." It would appear from the second and third gospels that, immediately before the delivery of the Sermon on the Mount, the Twelve were chosen from the whole number of disciples to be constantly with Him, as witnesses of His works and learners of His doctrine. By this time they had been so far instructed and trained by their companionship with Christ, that they could be safely intrusted with a mission by themselves; accordingly, He for the first time gives them power to do deeds of mercy of the same sort as those which He Himself had been doing, as signs of the kingdom of heaven. As the apostles have not been mentioned before, their names are appropriately given here. The number "twelve" was no doubt significant, as suggestive of the twelve tribes of Israel; but there was plainly no attempt to have the tribes represented separately. It would seem as if all were Galileans, except one, and that one was Judas Iscariot ( i.e. , the man of Kerioth, supposed to be a town in Judea). The reason of this almost exclusive choice of Galileans is in all probability to be found in the simple fact that there were none other available. There had been those, in the course of His Judean ministry, who had after a certain fashion believed on Him; but there was not one of them whom He could trust with such work as this. { John 2:23-25 } It may be thought, indeed, that surely there might have been some better representative-at least, than Judas proved himself to be-of the southern tribes; but why should we think so? We have no reason to suppose that Judas was a traitor at heart when he was chosen. Perhaps there was in him at that time the making of as grand an apostle as the best of them. It was not long, indeed, before the demon in him began to betray itself to the searching glance of the Master { John 6:70 } but had he only in the power of the Master he followed, cast that demon out of his own heart, as possibly enough he may have helped in this very mission to cast demons out of others, all would have been well. The subsequent fall of the traitor does not by any means show that Christ now made a mistaken choice; it only shows that the highest privileges and opportunities may, by the tolerance of sin in the heart, be not only all in vain, but may lead to a condemnation and ruin more terrible by far than would have been possible without them. Not only was the apostolate Galilean, - it was plebeian, and that without a solitary exception. It seems to include not a single person of recognised rank or position. Again, we believe that this is to be accounted for by the simple fact that there were none of these available. We cannot suppose that if there had been a disciple like Paul in the ranks, the Master would have hesitated to give him a place in the sacred college; but, seeing there was none, He would not go out of His way to secure a representative of the learned or the great. Had Nicodemus been bold enough to come out decidedly on the Lord’s side, or had Joseph of Arimathea developed earlier that splendid courage which he showed when the Master’s work on earth was done, we can scarcely doubt that their names might have been included in the roll. But there is no such name; and now, as we look back, was it not better so? Otherwise there could not have been such a wonderful illustration of the great fact that "God hath chosen the weak things of the world to confound the things which are mighty"; there could not otherwise have been the same invincible evidence that the work these men did was not the work of men, but was indeed and in truth the doing of God. Though they were all from the lower ranks of life, they were characterised by great varieties of gifts and dispositions. Some of them, indeed, are scarcely known to us at all. It may be that they were more or less ordinary men, who made no special mark; but it would be rash to set this down as certain, or even as probable, seeing that our records of the time are so scanty, and are manifestly constructed with the idea, not of giving to every man his due-as would be the poor ideal of a mere writer of history-but of making nothing of the men, and everything of the cause and of the Master in Whose great Personality theirs was merged. But those of them who do appear in the records are men of such varied dispositions and powers that the Twelve might after all have been a fair miniature of the Church at large. Some of the selections seem very strange. We have already referred to Judas the traitor. But there were those among them who must have been far less likely men than he. There were two in particular, the choice of whom seemed to violate all dictates of wisdom and prudence. These were Matthew the publican and Simon the Cananean or Zealot. To have a publican, hated as the whole class was, among the apostles, was apparently to invite the hostility and contempt of the great majority of the nation, and especially of those who were strongly national in feeling. On the other hand, to invite one who was known as a Zealot a radical and revolutionist in politics, a man who had identified himself with the wildest schemes for the overthrow of the Government, was to provoke the opposition of all the law-abiding and peace-loving people of the time. Yet how could the heavenly King have more effectually shown that His kingdom was not of this world, that the petty party spirit of the day had no place in it whatever, that it mattered not what a man had been, if now he was renewed in the spirit of his mind, and consecrated in heart and soul and life to do the will of God and serve his Master Christ? So it has come to pass that, though these twelve men had nothing at all to recommend them to the favour of the world, and though there was very much from every worldly point of view to create the strongest prejudices against them and to militate against their influence, yet they have, by the grace of their Divine Master, so triumphed over all, that when we think of them now, it is not as fishermen, nor as publican or Zealot-even the traitor has simply dropped out of sight-we see before us only "the glorious company of the apostles"! II-THE COMMISSION. { Matthew 10:5-42 } "These twelve Jesus sent forth" (in pairs, as we learn elsewhere, and as is indicated here, perhaps, by the grouping in the list), "and charged them." This leads us to look at their commission. It begins with a limitation, which, however, was only to be temporary. The time had not yet come for the opening of the door to the Gentiles. Besides this, we must remember that the Saviour’s heart was yearning over His own people. This appears in the tender way He speaks of them as "the lost sheep of the house of Israel." Moreover, the apostles were by no means ready, with all their national prejudices still rank in them, to be intrusted with so delicate and difficult a duty as getting into communication with an alien race. Accordingly their field is strictly limited to their own countrymen. There seems to have been a limitation also in their message. They had themselves been to some extent instructed in regard to the nature of the kingdom, its blessedness, its righteousness, its leading principles and features; but, though they may have begun to get some glimpse of the truth in regard to these great matters, they certainly had not yet made it their own; accordingly they are given, as the substance of their preaching, only the simple announcement, with which the Baptist had also begun his ministry, and with which Christ commenced His: "The kingdom of heaven is at hand." Though there seems to have been a limitation on the teaching side, there was none on the side of healing, for their Lord empowers them to do the very same things for the relief of their suffering fellow-countrymen as they had seen Himself doing. We have already seen how much teaching there was in these signs of the kingdom; and we can well believe that it was far better, considering the stage of advancement the apostles had reached, that reliance should be placed on the light such deeds of mercy would necessarily throw on the nature of the kingdom, than on any exposition which, apart from their Master, they could at that time have been able to give. Above all it is to be clear that the privileges of the kingdom are free to all; its blessings are to be dispensed without money and without price: "Freely ye have received, freely give." How, then, were they to be supported? About this they were to give themselves no concern. They were now to put in practice the great command, "Seek ye first the kingdom of God, and His righteousness," relying on the promise, "all these things shall be added unto you." But in no miraculous way are they to look for the provision of their wants. They are to be maintained by those among whom and for whom they labour. This was to be no burden, but a privilege, reserved for those who were found "worthy." { Matthew 10:11 } Nor was it to be divided among as many as possible. They were to stay on with the same person who first received them, as the one whom the Master had chosen for the honour; while, if any refused to recognise it as a privilege, there was to be no weak solicitation, but a dignified withdrawal. The regulations throughout are manifestly intended to keep most vividly before their minds that they went not in their own names, nor in their own strength, nor at their own charges, -that they were ambassadors of a King, clothed with His authority, armed with His power, vested with His rights; so that there is a manifest appropriateness in the solemn words with which this part of the commission closes: "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" which rejects you. { Matthew 10:15 } The part of the charge which follows, and which the limitation of our plan will not allow us to illustrate point by point, bears not so much on the work more immediately before them as on the whole work of their apostolate. It may have been spoken, as some suppose, later on, and only put here as germane to the occasion; for, as we have seen, the arrangement of this gospel is not chronological, but is largely topical. Still there seems no very strong reason for supposing that the entire discourse was not spoken at this very time; for why should not the apostles in the very beginning of their way have some idea of what it would cost them to accept the work to which they were now called? The leading thoughts are these: They must expect to be exposed to trial and suffering in the prosecution of their mission. The Master Himself was sorely tried, and the servant must not expect exemption. He is not indeed to court trials, or to submit to persecutions which are not inevitable: "When they persecute you in this city, flee ye into another." On the other hand, when the path of duty lies evidently through trial or danger, he must not shirk it, but face it boldly; and in all emergencies he is to place implicit confidence in Him Whose servant he is: "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" (R.V.). "The very hairs of your head are all numbered. Fear ye not, therefore." There is no way of avoiding the cross; and they would be quite unworthy of their Master should they seek to avoid it. Yet there is a great reward for those who bravely take it up and patiently bear it to the end. It is the way to higher honour, { Matthew 10:32 } and to the only life that is worthy of the name; { Matthew 10:39 } while to turn away from it is to choose a path which leads to shame { Matthew 10:33 } and death. { Matthew 10:39 } The passage, taken up, as so much of it has been, with the anticipations of ill-treatment which the apostles will receive in setting out as sheep in the midst of wolves, closes most appropriately and beautifully with a series of blessings on those who will treat them well, ending with the encouraging assurance that even a cup of cold water given to a thirsty disciple will not be forgotten of God. The lessons on Christian work with which this passage abounds are so numerous that it would be vain to attempt to unfold them. It is not merely a record of facts; it is an embodiment of great principles which are to govern the disciples of Christ in their service to the end of the world. If only the Church as a whole were to think and pray as Christ taught His disciples to think and pray before this great event; and then if the labourers whom God has sent, or would, in answer to the prayers of the Church, immediately send, into His harvest were to act-not necessarily according to the letter, but in every part according to the spirit of these instructions, - using their own faculties with all the wisdom of the serpent, and trusting to Divine grace and power with all the simplicity of the dove-it would not be long before all the scattered sheep were gathered into the fold, all the ripe sheaves garnered for the Lord of the harvest! 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Illustrator
Matthew 10
And when He had called unto Him His twelve disciples. Matthew 10:1 The preparatory mission of the apostles J. Bennett, D. D. I. THEIR MISSION. II. THEIR CHARGE. 1. He prescribes their route. 2. He prescribes their doctrine. 3. He prescribes their work. 4. He prescribes the spirit they should display. III. THEIR RETURN. ( J. Bennett, D. D. )
Matthew Henry
Matthew 10
10:1-4 The word apostle signifies messenger; they were Christ's messengers, sent forth to proclaim his kingdom. Christ gave them power to heal all manner of sickness. In the grace of the gospel there is a slave for every sore, a remedy for every malady. There is no spiritual disease, but there is power in Christ for the cure of it. There names are recorded, and it is their honour; yet they had more reason to rejoice that their names were written in heaven, while the high and mighty names of the great ones of the earth are buried in the dust. 10:5-15 The Gentiles must not have the gospel brought them, till the Jews have refused it. This restraint on the apostles was only in their first mission. Wherever they went they must proclaim, The kingdom of heaven is at hand. They preached, to establish the faith; the kingdom, to animate the hope; of heaven, to inspire the love of heavenly things, and the contempt of earthly; which is at hand, that men may prepare for it without delay. Christ gave power to work miracles for the confirming of their doctrine. This is not necessary now that the kingdom of God is come. It showed that the intent of the doctrine they preached, was to heal sick souls, and to raise those that were dead in sin. In proclaiming the gospel of free grace for the healing and saving of men's souls, we must above all avoid the appearance of the spirit of an hireling. They are directed what to do in strange towns and cities. The servant of Christ is the ambassador of peace to whatever place he is sent. His message is even to the vilest sinners, yet it behoves him to find out the best persons in every place. It becomes us to pray heartily for all, and to conduct ourselves courteously to all. They are directed how to act as to those that refused them. The whole counsel of God must be declared, and those who will not attend to the gracious message, must be shown that their state is dangerous. This should be seriously laid to heart by all that hear the gospel, lest their privileges only serve to increase their condemnation. 10:16-42 Our Lord warned his disciples to prepare for persecution. They were to avoid all things which gave advantage to their enemies, all meddling with worldly or political concerns, all appearance of evil or selfishness, and all underhand measures. Christ foretold troubles, not only that the troubles might not be a surprise, but that they might confirm their faith. He tells them what they should suffer, and from whom. Thus Christ has dealt fairly and faithfully with us, in telling us the worst we can meet with in his service; and he would have us deal so with ourselves, in sitting down and counting the cost. Persecutors are worse than beasts, in that they prey upon those of their own kind. The strongest bonds of love and duty, have often been broken through from enmity against Christ. Sufferings from friends and relations are very grievous; nothing cuts more. It appears plainly, that all who will live godly in Christ Jesus must suffer persecution; and we must expect to enter into the kingdom of God through many tribulations. With these predictions of trouble, are counsels and comforts for a time of trial. The disciples of Christ are hated and persecuted as serpents, and their ruin is sought, and they need the serpent's wisdom. Be ye harmless as doves. Not only, do nobody any hurt, but bear nobody any ill-will. Prudent care there must be, but not an anxious, perplexing thought; let this care be cast upon God. The disciples of Christ must think more how to do well, than how to speak well. In case of great peril, the disciples of Christ may go out of the way of danger, though they must not go out of the way of duty. No sinful, unlawful means may be used to escape; for then it is not a door of God's opening. The fear of man brings a snare, a perplexing snare, that disturbs our peace; an entangling snare, by which we are drawn into sin; and, therefore, it must be striven and prayed against. Tribulation, distress, and persecution cannot take away God's love to them, or theirs to him. Fear Him, who is able to destroy both soul and body in hell. They must deliver their message publicly, for all are deeply concerned in the doctrine of the gospel. The whole counsel of God must be made known, Ac 20:27. Christ shows them why they should be of good cheer. Their sufferings witnessed against those who oppose his gospel. When God calls us to speak for him, we may depend on him to teach us what to say. A believing prospect of the end of our troubles, will be of great use to support us under them. They may be borne to the end, because the sufferers shall be borne up under them. The strength shall be according to the day. And it is great encouragement to those who are doing Christ's work, that it is a work which shall certainly be done. See how the care of Providence extends to all creatures, even to the sparrows. This should silence all the fears of God's people; Ye are of more value than many sparrows. And the very hairs of your head are all numbered. This denotes the account God takes and keeps of his people. It is our duty, not only to believe in Christ, but to profess that faith, in suffering for him, when we are called to it, as well as in serving him. That denial of Christ only is here meant which is persisted in, and that confession only can have the blessed recompence here promised, which is the real and constant language of faith and love. Religion is worth every thing; all who believe the truth of it, will come up to the price, and make every thing else yield to it. Christ will lead us through sufferings, to glory with him. Those are best prepared for the life to come, that sit most loose to this present life. Though the kindness done to Christ's disciples be ever so small, yet if there be occasion for it, and ability to do no more, it shall be accepted. Christ does not say that they deserve a reward; for we cannot merit any thing from the hand of God; but they shall receive a reward from the free gift of God. Let us boldly confess Christ, and show love to him in all things.