Matthew 10 · WEB
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Matthew 10

The twelve apostles

He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother; Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; Lebbaeus, who was also called Thaddaeus; Simon the Zealot; 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

Jesus sent these twelve out and commanded them, saying, “Don’t go among the Gentiles, and don’t enter into any city of the Samaritans. Rather, go to the lost sheep of the house of Israel. As you go, preach, saying, ‘The Kingdom of Heaven is at hand!’ Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. Don’t take any gold, silver, or brass in your money belts. Take no bag for your journey, neither two coats, nor sandals, nor staff: for the laborer is worthy of his food. Into whatever city or village you enter, find out who in it is worthy, and stay there until you go on. As you enter into the household, greet it. If the household is worthy, let your peace come on it, but if it isn’t worthy, let your peace return to you. Whoever doesn’t receive you or hear your words, as you go out of that house or that city, shake the dust off your feet. Most certainly I tell you, it will be more tolerable for the land of Sodom and Gomorrah 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 out as sheep among wolves. Therefore be wise as serpents and harmless as doves. But beware of men, for they will deliver you up to councils, and in their synagogues they will scourge you. Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the nations. But when they deliver you up, don’t be anxious how or what you will say, for it will be given you in that hour what you will say. For it is not you who speak, but the Spirit of your Father who speaks in you.

“Brother will deliver up brother to death, and the father his child. Children will rise up against parents and cause them to be put to death. You will be hated by all men for my name’s sake, but he who endures to the end will be saved. But when they persecute you in this city, flee into the next, for most certainly I tell you, you will not have gone through the cities of Israel until the Son of Man has come.

“A disciple is not above his teacher, nor a servant above his lord. It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebul, how much more those 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

Therefore don’t be afraid of them, for there is nothing covered that will not be revealed, or hidden that will not be known. What I tell you in the darkness, speak in the light; and what you hear whispered in the ear, proclaim on the housetops. Don’t be afraid of those who kill the body, but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body in Gehenna.

“Aren’t two sparrows sold for an assarion coin? Not one of them falls to the ground apart from your Father’s will. But the very hairs of your head are all numbered. Therefore don’t be afraid. You are of more value than many sparrows. Everyone therefore who confesses me before men, I will also confess him before my Father who is in heaven. But whoever denies me before men, I will also deny him before my Father who 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

“Don’t think that I came to send peace on the earth. I didn’t come to send peace, but a sword. For I came to set a man at odds against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. A man’s foes will be those of his own household. He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn’t worthy of me. He who doesn’t take his cross and follow after me isn’t worthy of me. He who seeks his life will lose it; and he who loses his life for my sake will find it.

“He who receives you receives me, and he who receives me receives him who sent me. He who receives a prophet in the name of a prophet will receive a prophet’s reward. He who receives a righteous man in the name of a righteous man will receive a righteous man’s reward. Whoever gives one of these little ones just a cup of cold water to drink in the name of a disciple, most certainly I tell you, he will in no way 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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  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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