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The Twelve Apostles10 Then Jesus summoned his twelve disciples and gave them authority over unclean spirits, to cast them out, and to cure every disease and every sickness. 2These are the names of the twelve apostles: first, Simon, also known as Peter, and his brother Andrew; James son of Zebedee, and his brother John; 3Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; 4Simon the Cananaean, and Judas Iscariot, the one who betrayed him. The Mission of the Twelve5 These twelve Jesus sent out with the following instructions: “Go nowhere among the Gentiles, and enter no town of the Samaritans, 6but go rather to the lost sheep of the house of Israel. 7As you go, proclaim the good news, ‘The kingdom of heaven has come near.’ 8Cure the sick, raise the dead, cleanse the lepers, cast out demons. You received without payment; give without payment. 9Take no gold, or silver, or copper in your belts, 10no bag for your journey, or two tunics, or sandals, or a staff; for laborers deserve their food. 11Whatever town or village you enter, find out who in it is worthy, and stay there until you leave. 12As you enter the house, greet it. 13If the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. 14If anyone will not welcome you or listen to your words, shake off the dust from your feet as you leave that house or town. 15Truly I tell you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town. Coming Persecutions16 “See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves. 17Beware of them, for they will hand you over to councils and flog you in their synagogues; 18and you will be dragged before governors and kings because of me, as a testimony to them and the Gentiles. 19When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time; 20for it is not you who speak, but the Spirit of your Father speaking through you. 21Brother will betray brother to death, and a father his child, and children will rise against parents and have them put to death; 22and you will be hated by all because of my name. But the one who endures to the end will be saved. 23When they persecute you in one town, flee to the next; for truly I tell you, you will not have gone through all the towns of Israel before the Son of Man comes. 24 “A disciple is not above the teacher, nor a slave above the master; 25it is enough for the disciple to be like the teacher, and the slave like the master. If they have called the master of the house Beelzebul, how much more will they malign those of his household! Whom to Fear26 “So have no fear of them; for nothing is covered up that will not be uncovered, and nothing secret that will not become known. 27What I say to you in the dark, tell in the light; and what you hear whispered, proclaim from the housetops. 28Do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell. 29Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from your Father. 30And even the hairs of your head are all counted. 31So do not be afraid; you are of more value than many sparrows. 32 “Everyone therefore who acknowledges me before others, I also will acknowledge before my Father in heaven; 33but whoever denies me before others, I also will deny before my Father in heaven. Not Peace, but a Sword34 “Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword. 35 For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; 36 and one’s foes will be members of one’s own household. 37 Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me; 38and whoever does not take up the cross and follow me is not worthy of me. 39Those who find their life will lose it, and those who lose their life for my sake will find it. Rewards40 “Whoever welcomes you welcomes me, and whoever welcomes me welcomes the one who sent me. 41Whoever welcomes a prophet in the name of a prophet will receive a prophet’s reward; and whoever welcomes a righteous person in the name of a righteous person will receive the reward of the righteous; 42and whoever gives even a cup of cold water to one of these little ones in the name of a disciple—truly I tell you, none of these will lose their reward.”
New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
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11. Inquire what person in it is worthy. Again, they might object that they would be deprived of the food to which they were entitled, because nobody would acknowledge them as laborers But Christ meets this difficulty also by ordering them to make inquiry what person in each city is worthy of the message of salvation. By these words, he bids them ask, if there are any godly and upright men, who have some fear and reverence for God, and of whose readiness to receive instruction good hopes may be entertained, that they may direct their labors chiefly to them. For, as they were not at liberty to remain long in any one place, it was proper to begin with those who, in some respect were better prepared. Remain there till you depart. This too has a reference to dispatch: for if they had made a longer stay in any place, it would have been necessary to change their lodging, that they might not be too burdensome to any individual. When, therefore, Christ enjoins them to remain in the house of the person who shall first receive them, till they depart to another city, he intimates that they must make haste, so that, after having published the Gospel in one city, they may immediately run to another. 12. Salute it. As they could not distinguish the devout worshippers of God from despisers, he enjoins them to address in a friendly manner any family which they may have occasion to meet. The act of saluting is a kind of opening to a conversation. They had already been warned to look out for persons to entertain them, whose religious zeal was generally known and believed. But as it sometimes happens that persons of lofty reputation, when they are brought to a serious trial, discover their impiety, it was proper that this rule should be expressly laid down. The meaning therefore is: “Make trial, when you first enter, whether your entertainers will cheerfully submit to hear you. Whoever shall willingly embrace your doctrine, remain in their house, that your salutation may be confirmed. If any shall reject, depart from them immediately, and, so far as lies in your power, withdraw your salutation.” 13. If it be not worthy. The import of this mode of expression may be thus stated, — “As their ingratitude makes them unworthy to enjoy the blessing of God which you have supplicated for them, break off every bond of communication.” The word peace refers to the mode of salutation which generally used among the Jews. As the Hebrew word שלום, (shalom,) peace, denotes prosperity, when they desire that any one may be well and happy, and that his affairs may succeed to his wish, they pray that he may have peace I do acknowledge that the apostles brought to men a different kind of peace, but it is too great a refinement of speculation to make this passage refer to the free reconciliation which takes place between God and men. 14. And whoever will not receive you. This awful threatening of punishment against the despisers of the gospel was intended to animate his disciples, that they might not be retarded by the ingratitude of the world. He directs the apostles, indeed, what he wishes them to do if they meet with despisers. But his principal design was that, wherever their doctrine was rejected, their well-founded grief and distress might be relieved by consolation, that they might not fail in the middle of their course. And we see how Paul, relying on this consolation, boldly sets at naught all the obstinacy of men, moves on steadily in the midst of hindrances, and boasts that he is a sweet savor to God, though he is the savor of death Now, this passage shows in what estimation the Lord holds his gospel, and, indeed, as it is an inestimable treasure, they are chargeable with base ingratitude who refuse it when offered to them. Besides, it is the scepter of his kingdom, and therefore cannot be rejected without treating him with open contempt. Shake off the dust As the Lord here recommends the doctrine of the gospel, that all may receive it with reverence, and terrifies rebels by threatening severe punishment, so he enjoins the apostles to proclaim the vengeance which he threatens. But this they cannot do, unless they burn with very ardent zeal to make known the doctrines which they preach. We must therefore hold that no man is qualified to become a teacher of heavenly doctrine, unless his feelings respecting it be such, that he is distressed and agonized when it is treated with contempt. To shake off the dust from the feet was probably a custom then prevalent in Judea, as a sign of execration; and was intended to declare that the inhabitants of the place were so polluted, that the very ground on which they trod was infected. That it was an ordinary custom I conjecture from our Lord’s manner of speaking of it as a thing well known. This form of execration confirms still more what I lately mentioned, that no crime is more offensive to God than contempt of his word: for he does not enjoin them to make use of so solemn a mode in expressing their detestation of adulterers, or murderers, or any description of malefactors. Verily, I say to you That they may not imagine this to be an idle bugbear,578578 “Afin qu'il ne semble que ce soit une menace vaine, et (cornroe on dit) seulement pour faire peur aux petits enfans;” — “that it may not seem as if it were an idle threatening, and (as we say) only to frighten young children.” Christ declares that those who reject the gospel, will receive more severe punishment than the inhabitants of Sodom. Some view the word judgment as referring to the destruction of Jerusalem. But this is foreign to our Lord’s intention: for it must be understood as referring to the general judgment, in which both must give their account, that there may be a comparison of the punishments. Christ mentioned Sodom rather than other cities, not only because it went beyond them all in flagitious crimes, but because God destroyed it in an extraordinary manner, that it might serve as an example to all ages, and that its very name might be held in abomination. And we need not wonder if Christ declares that they will be treated less severely than those who refuse to hear the gospel. When men deny the authority of Him who made and formed them, when they refuse to listen to his voice, nay, reject disdainfully his gentle invitations, and withhold the confidence which is due to his gracious promises, such impiety is the utmost accumulation, as it were, of all crimes. But if the rejection of that obscure preaching was followed by such dreadful vengeance, how awful must be the punishment that awaits those who reject Christ when he speaks openly! Again, if God punishes so severely the despisers of the word, what shall become of furious enemies who, by blasphemies and a venomous tongue, oppose the gospel, or cruelly persecute it by fire and sword? The injunctions which Matthew has hitherto related had no farther reference than to that former expedition or commission, which was to be terminated in a few days. But now Christ proceeds farther, and prepares them for a future period, by informing them, that they were not merely chosen for that brief exercise of preaching, but that an office of greater difficulty and of far higher importance awaited them. Though they were not immediately brought into those contests of which Christ speaks, yet it was advantageous for them to have previous warning, that any uneasiness which they might then suffer might be known to be a sort of preparative for a fiercer warfare to which they had been destined. It was no doubt true in reference to the first mission, that the apostles were like sheep in the midst of wolves: but as the Lord spared their weakness, and restrained the cruelty of the wolves from doing them any injury, these words properly relate to a subsequent period, when the Lord treated them more harshly. Before his resurrection, while the bridegroom was present, they were treated, so to speak, like guests at a marriage: but after the departure of the bridegroom, that softness and gentleness ceased, and they were reduced to such hardships as made them aware, that there were good reasons why they had been early furnished with those arms. Perhaps, too, Matthew may have collected into one passage discourses which were delivered at different times: for Luke, as we shall afterwards see, (10:17) relates that the same things were said to the seventy disciples, who were placed in the room of the apostles. One thing is beyond dispute: These words did not merely foretell the consequences of that journey which they were now commencing, but gave them warning as to the whole course of their apostleship. Matthew 10:16. Behold, I send you out The exhortation which immediately follows plainly shows the design of this admonition; and therefore the order of the passage must be explained in this manner: “You have need of wisdom and of harmlessness, because you will be like sheep in the midst of wolves ” The reason is drawn from the necessity of the case: for if they did not wisely exercise caution, they might be immediately devoured by the wolves; and, on the other hand, if they trembled at the rage of the wolves, or were incautious, they would presently waver, and would at length fail to perform their duty. We shall first inquire what is meant by their being sent out as sheep in the midst of wolves Though men are cruel and bloody, the Lord might soften their ferocious temper; for he tames and subdues, whenever he pleases, the beasts of prey. When God does not subdue a considerable portion of mankind to the obedience of the gospels but leaves them in their own savage nature, he does it on purpose to try his ministers. Though all whom God does not regenerate with the spirit of gentleness are by nature wolves yet this designation is applied by Christ chiefly to the enraged enemies of the gospel, who are so far from being softened by hearing the voice of the pastor that they are inflamed to greater cruelty. The Lord sends the ministers of his word on the condition of dwelling in the midst of wolves; that is, of having many determined enemies and of being beset on every hand by many dangers, which render it no easy matter to discharge their duty in the midst of hindrances. To make the trial more severe, he does not supply them with defensive armor, but exposes them naked and defenseless to the teeth of the wolves By calling them sheeps he does not refer to the sweetness and mildness of their manners, or to the gentleness of their mind, but only means that they will have no greater strength or fitness for repelling the violence of enemies than sheep have against the rage of wolves Christ requires no doubt, from his disciples that they shall resemble sheep in their dispositions, by their patience in contending against the malice of wicked men, and by the meekness with which they endure injuries, but the simple meaning of this passage is, that many powerful and cruel enemies are arrayed against the apostles, while they, on their part, are furnished with no means of defense,582582 “Combien que de leur cost, ils n'ayent aucune force ou munition externe;” — “while they, on their side, have no strength or outward protection.” If it be objected, that in this way there is no contrast between sheep and wolves, the reply is easy. Though the Lords by calling the enemies of the gospel wolves, expressed their power rather than their desire to do injury, yet as no man is known to be a wolf but by his rage against the gospel, Christ has joined these two things together, the fierce cruelty which impels them to shed blood, and the power with which they are armed. Be therefore wise The general meaning is, that their wisdom in exercising caution must be so regulated, as to prevent them from being more timid than is necessary, or from becoming more sluggish in duty. We see that those who wish to pass for cautious and circumspect persons are, for the most part, timorous and lazy. It is no doubt proper for the disciples of Christ, surrounded as they are by dangers on every hand, to maintain the strictest caution; but as they are in extreme danger of being kept back by slothfulness, he bids them move forward honestly wherever their calling leads them. This is pointed out by a twofold comparison, wise as serpents, and harmless as doves. Serpents, being aware that they are hated, carefully avoid and shrink from every thing that is hostile to them. In this manner he enjoins believers to take care of their life, so as not to rush heedlessly into danger, or lay themselves open to any kind of injury. Doves, on the other hand, though naturally timid, and liable to innumerable attacks, fly in their simplicity, imagine themselves safe till they are struck, and in most cases place themselves within the reach of the fowler’s snares. To such simplicity Christ exhorts his disciples, that no excess of terror may hinder them from pursuing their course. There are some who carry their ingenious reasonings still farther as to the nature of the serpent and of the dove, but this is the utmost extent of the resemblance. We see that Christ condemns that carnal wisdom, or rather that trickery, in which the greater part of men are too fond of indulging, while they look around them on every hand to discover how far it will be safe for them to proceed; and thus, from an unwillingness to encounter danger, they renounce the call of Christ.583583 “Ils renoncent Christ et sa vocation;” — “they renounce Christ and his calling.” |