Matthew 10 · KJV
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Matthew 10

The twelve apostles

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. 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 Lebbaeus, whose surname was Thaddaeus; Simon the Canaanite, and Judas Iscariot, who also betrayed him.

Jesus gives his twelve disciples authority to drive out unclean spirits and to heal every disease. Matthew lists their names in pairs, from Simon Peter to Judas Iscariot, 'who also betrayed him'.

What does this mean?

'Apostle' means 'one who is sent'. 'Simon the Canaanite' (KJV) does not mean he came from Canaan; it renders an Aramaic word for 'zealous', which the WEB translates 'the Zealot'. 'Iscariot' may mean 'man from Kerioth', a town in Judea, but its meaning is uncertain.

Historical context

Twelve recalls the twelve tribes of Israel and suggests the renewal of the whole people (compare 19:28). 'Zealot' could describe religious zeal or, a few decades later, membership of a revolutionary party opposed to Rome; which is meant here is debated.

Why does it matter?

The lists in Mark, Luke and Acts largely agree but differ in places: Matthew and Mark name Thaddaeus, while Luke and Acts have 'Judas son of James' (KJV 'the brother of James'). Only Matthew calls Peter 'first' and Matthew 'the tax collector'.

Editorial notes, not scripture.

Instructions for the mission

These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. Provide neither gold, nor silver, nor brass in your purses, Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat. And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. And when ye come into an 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. 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. 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.

Jesus sends the Twelve to 'the lost sheep of the house of Israel', not to Gentiles or Samaritans. They are to proclaim the kingdom and heal, taking no money or spare clothing and relying on hospitality. Where they are rejected, they are to shake the dust off their feet.

What does this mean?

'Scrip' (KJV) is a traveller's bag; 'purses' were money belts; 'staves' are walking sticks. 'Worthy of his meat' means deserving of his food. Shaking off dust was a gesture of breaking off contact with a place.

Historical context

Samaritans lived between Galilee and Judea; they worshipped the God of Israel but rejected the Jerusalem temple, and relations with Jews were hostile. Hospitality to travellers was a strong social duty in the ancient Near East. Sodom and Gomorrah (Genesis 19) were proverbial for wickedness and judgment.

Why does it matter?

The restriction to Israel appears only in Matthew (compare 15:24) and is reversed at the end of the Gospel, when the risen Jesus sends the disciples to all nations (28:19).

Editorial notes, not scripture.

Warnings of persecution

Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. 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. For it is not ye that speak, but the Spirit of your Father which speaketh in you. 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. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. 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. The disciple is not above his master, nor the servant above his lord. 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?

Jesus warns that his messengers will be like sheep among wolves. They will be handed over to councils, flogged in synagogues and brought before governors and kings, but the Spirit will give them words. Families will be divided; whoever endures to the end will be saved. A disciple can expect the same treatment as his teacher.

What does this mean?

'Wise as serpents, harmless as doves' pairs shrewdness with innocence. 'Beelzebub' (KJV) or 'Beelzebul' (WEB) was a name for the prince of demons (12:24); it may mean 'lord of the house', which fits the play on 'master of the house'.

Historical context

Local synagogue courts could impose flogging, limited by the Law to forty lashes (Deuteronomy 25:3; compare 2 Corinthians 11:24). 'Governors and kings' point to Roman officials and client rulers.

Why does it matter?

Much of this warning reaches beyond the immediate journey and matches the later experience of Jesus' followers; many scholars think Matthew has gathered sayings here with his own community in view. Verse 23, about the Son of Man coming before they have gone through the towns of Israel, is one of the most debated sayings in the Gospel.

Editorial notes, not scripture.

Do not be afraid

Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. 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. Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many sparrows. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

Jesus tells his followers not to fear those who can kill only the body, and to proclaim openly what he has told them privately. God, who cares for every sparrow and numbers the hairs on their heads, values them far more. Whoever acknowledges Jesus before others will be acknowledged before his Father.

What does this mean?

'Hell' (KJV) here translates Gehenna, the image of final judgment. To 'confess' means to acknowledge publicly. 'Without your Father' (KJV) means apart from his knowledge or will.

Historical context

Sparrows were among the cheapest food sold in markets; an 'assarion' (WEB) or 'farthing' (KJV) was a small Roman copper coin, a fraction of a day's wage. Flat roofs were used as living space, so a housetop was a natural place for public announcements.

Why does it matter?

'Fear not' is repeated three times in these verses. The warning against denying Jesus before others becomes painfully concrete when Peter denies him (26:69–75).

Editorial notes, not scripture.

Not peace but a sword

Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come 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. And a man’s foes shall be they of his own household. 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. And he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.

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.

Jesus says his coming will bring division, even within families. Anyone who loves family more than him, or will not take up their cross, is not worthy of him; whoever loses their life for his sake will find it. Whoever welcomes his messengers welcomes him, and even a cup of cold water given to a disciple will be rewarded.

What does this mean?

The 'sword' is a figure for division, not a call to violence. 'Take his cross' alludes to Roman crucifixion, in which the condemned man carried the crossbeam to the place of execution. 'Little ones' is Matthew's term for humble disciples (compare 18:6).

Historical context

Family loyalty was the backbone of ancient society, and turning away from family obligations was deeply shameful. The words about family members turning against each other echo Micah 7:6.

Why does it matter?

This is the first mention of the cross in Matthew, long before Jesus' own crucifixion. The discourse ends on welcome and reward rather than threat, and its closing formula follows in 11:1.

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

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  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24
  25. 25
  26. 26
  27. 27
  28. 28

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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