CRITICAL NOTES
Matthew 10:1. Called.—We must distinguish three calls, the first to be disciples; the second to serve as Evangelists; and now the third to the Apostolic office. This call to the Apostolate, however, was only preliminary, and limited by the present circumstances and position of the church. The Apostolic office obtained its full proportions after the ascension of our Lord, when the knowledge of the disciples and their testimony was completed, and the Holy Spirit poured out on the day of Pentecost (Lange). Gave them power.—Authority (R.V.). 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 (Gibson). The word (ἐξουσίαν) signifies both “power” and “authority” or “right.” See Luke 9:1. He both qualified and authorised them (Brown). Great is the authority of conferring authority (Bengel). Unclean spirits.—Demons. They were characteristically unclean or impure, revelling in moral impurity (Morison).
Matthew 10:2. Apostles.—The only passage in this Gospel where the word occurs. Means, “sent forth,” “envoys.” The first.—He was first among the Apostles, not placed over the Apostles; in the Apostolate, not above it (Bengel).
Matthew 10:3. Bartholomew.—A family surname—son of Tholomew, Tholmai or Talmai. Probably to be identified with Nathanael. The reasons for this view are given by Rev. A. Carr as follows:
1. St. John, who twice mentions the name of Nathanael never mentions that of Bartholomew.
2. The three Synoptists mention Bartholomew but not Nathanael.
3. Philip is closely connected with Nathanael and also with Bartholomew.
4. Nathanael is mentioned with six other disciples (John 21:2), as if, like them, he belonged to the Twelve. Matthew … James … Lebbæus.—Lebbæus, Thaddæus, Jude the [son] of James, are all names of one and the same person. He was the son in all probability of a James or Jacob, not, as usually translated, brother of James. The name “Lebbæus” = “courageous” from a Hebrew word signifying “heart.” This Jude or Judas must not be confused with Jude or Judas the “brother” of our Lord; nor must James the son of Alphæus be confused with James the brother of our Lord. The “brethren of the Lord” believed not on Him, and could not have been among His Apostles. James and Judas were both common names, and the variety of names seems to have been small at this epoch. According to this theory there are four persons named James:
1. The son of Zebedee.
2. The son of Alphæus.
3. The father of Jude 1:4. “Theless” or rather “the little,” the brother of the Lord; and three named Judas:
1. The brother of the Lord.
2. The Apostle, son of James
3. Iscariot. Matthew or Levi also was son of an Alphæus, but there is no evidence or hint that he was connected with James son of Alphæus (Carr).
Matthew 10:4. Simon the Canaanite.—The Cananæan (R.V.). Luther supposed that the reference of the word is to Cana of Galilee, and hence he renders the expression, Simon of Cana. But if that had been the meaning of the word, it would have been Canaite, not Canaanite. It is, in truth, a Hebrew or Aramaic word, meaning “Zealot,” and hence in Luke 6:15, it is translated into Greek, “Simon called Zelotes.” In Acts 1:13 the expression is simply Simon Zelotes, i.e. Simon the Zealot. The Zealots were a political party among the Jews, who were animated with peculiar zeal for the recovery of Jewish freedom and the maintenance of all the distinctive Jewish institutions. Phinehas was the model after which they sought to mould their character (Numbers 25:6-8). They scrupled not to take, as they had opportunity, the punishment of law-breakers into their own hands; and amid the subsequent wars that are narrated by Josephus, they played a fiery and somewhat conspicuous part (Morison).
Matthew 10:5. Go not, etc.—The emphatic limitation seems, at first sight, at variance with Matthew 8:11 and John 4:35. We must remember, however:
1. That the limitation was confined to the mission on which they were now sent.
2. That it did but recognise a Divine order (Romans 2:9-10).
3. That the disciples themselves were as yet unfitted to enter on a work which required wider thoughts and hopes than they had yet attained to (Plumptre).
Matthew 10:6. Lost sheep.—They were lying “panting for life” (Trapp).
Matthew 10:8. Raise the dead.—This clause is wanting in so many MSS. and ancient versions that Tischendorf and others omit it altogether, as having found its way into this verse from Matthew 11:5. Retained in R.V. Dr. D. Brown says, “It seems very improbable that our Lord imparted at so early a period this highest of all forms of supernatural power.” The first instance in which the dead were raised by Apostolic agency occurs in the Book of Acts (Matthew 9:36, etc.); but the Seventy reported, on their return, that the evil spirits were subject to them (Luke 10:17) (Gerlach).
Matthew 10:9. Brass = copper. The Hebrews were not acquainted with that comparatively modern alloy of copper and zinc which we call brass (Morison). Purses = girdles, the twisted folds of which were, and are, habitually used in the East instead of the “purse” of the West (Plumptre).
Matthew 10:10. Scrip = wallet. A small basket carried on the back, or by a strap hanging from one shoulder, containing the food of the traveller (ibid.). Neither shoes—I.e. nor a change of shoes or sandals. Lightfoot and Macknight, not perceiving that an extra set of these conveniences is referred to, have supposed that plain sandals were allowed, but not the more comfortable and luxurious shoes (see Mark 6:9) (Morison).
Matthew 10:11. Inquire.—I.e. carefully; search out (R.V.). Worthy.—Or “meet” to entertain such messengers; not in point of rank, of course, but of congenial disposition (Brown). Abide.—A change of houses might have the appearance of fastidiousness (Bengel).
Matthew 10:12. Salute it.—Saying “Peace be unto you,” the usual salutation at this day (Carr).
Matthew 10:14. Shake off the dust.—Probably as implying that the city was to be treated as a heathen place, the dust of which was regarded by the Jews as defiling. See Lightfoot (Mansel).
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 10:1-15
A new departure.—The end of the last chapter was a kind of preamble to this. It taught us that action should be preceded by prayer. The beginning of this chapter teaches us the converse truth, viz. that prayer should be followed by action. Does the action described tally with the prayer? We believe that it does; and that in this primary mission of the Apostles (for we seem to read at least of one other afterwards, distinguished from this, Luke 22:36, etc.) the “action” taken will be found to correspond throughout to the “prayer” previously recommended; and, further, that this may be seen especially by comparing:
1. The kind of work to which they were called.
2. The kind of hire on which they were enjoined to depend.
I. The special character of their work.—In a broad way this was the work of being fellow-workers with Christ (contrast afterwards 2 Corinthians 5:20). Virtually it was for such workers He had taught His disciples to ask (Matthew 9:36-38); for those who should help Him in tending the many untended “sheep” He beheld; those who should aid Him in reaping and securing the vast “harvest” fields within sight. Pray for more labourers—more harvest labourers—additional “hands” in a word—that was the thing to be asked. That, accordingly, is what the Saviour’s action now aims to provide. Choosing a number of men from amongst those who were already His disciples (Luke 6:13), and who appear to have been of much the same kind of station (Matthew 4:18-22; Mark 6:3), and from much the same part of the country (Acts 2:7; Luke 23:6) with Himself, He “sends” them “forth” (Matthew 10:5) to be helps to Himself. In other words, and more particularly, He sends them forth, first, to do the same kind of work as Himself; to teach, e.g. the same truths as had been taught by Himself from the first (cf. Matthew 10:7; Matthew 4:17); and to do this also, through His blessing upon them, in the same spirit of power (Matthew 10:8; Matthew 9:35). Also, remarkably enough, to do it in this “primary” mission in the same limited sphere as Himself (cf. Matthew 10:5-6; Matthew 15:24). Note how seldom, if ever, the Saviour in His ministry went beyond the borders of Israel (see ibid. and Matthew 16:13); even His going “through Samaria” being apparently a thing to be noted (John 4:4). Also, once more, to do this same work in the same unlimited spirit of beneficence with which it was done by Himself (Matthew 10:8 compared with Matthew 9:35; Matthew 4:23-24). In all these particulars we find these “Apostles” to be yet companions now of the Saviour; men “sent forth,” yet “with Him” also (Luke 8:1; Mark 3:14); and just such helpers, therefore, as the juncture required, and as He had taught His disciples to pray for.
II. The special character of their hire.—How were these labourers to be supported? This is taught them in two ways. Negatively, on the one hand. They were not to depend at this time on their own efforts, or exertions, or forethought; not to “provide gold or silver,” or so on; not even to go so far as to have a second “coat” or “staff” in reserve (Matthew 10:9-10). In this, of course, they were very different from what was afterwards true of their body; as when St. Paul, e.g. though having a full right to look for the ministration of others, preferred to supply his necessities by his own exertions and care (2 Thessalonians 3:9; 2 Corinthians 11:9, etc.). In this, therefore, they were the more strikingly like the Saviour Himself at this time, who would not make use of His own power to supply His own needs in the wilderness (Matthew 4:3-4). Positively, on the other hand. What they were to depend upon was, under one aspect, what would come to them from below; from the purely voluntary assistance of those amongst whom they should be called upon to labour (Matthew 10:11). What they were to depend on was, under another aspect, what would be ordered about them above; ordered about them by Him, in fact, whose “workmen” they were (Matthew 10:10), and who fully recognised their claim, as such, for such help; and was exceedingly jealous, also, as to whether they received it or not; and would even notice in His jealousy what was testified on that subject by the very dust of their feet (Matthew 10:12-15). And in this again, therefore, they were to be, as before, like their own Master and Lord; who was supported only, so far as we know, by the voluntary ministrations of others (Luke 8:3); and who applied specially to Himself those words to be found in Matthew 4:4. So it was, as a matter of fact, that Christ was living then in the world. So He appointed, therefore, that there, also, His “fellow-workers” should live.
One sees, in this passage, amongst other things:—
1. The consistency of the Saviour.—The prayers He enjoins, the provisions He makes, the instructions He gives, are all of a piece.
2. The consideration of the Saviour.—He does not set His workmen to begin at the top of the ladder. He does not ask from them at first what, to many among them, will not be too easy at last. Not first apart from Him, but first by His side.
3. The forethought of the Saviour.—He sets them at first to that which will help to qualify them for what has to be done at the last.
4. The authority of the Saviour.—It is partly as a Master, partly as a Prophet, and partly as the Ruler of time that He speaks. Do you, my fellow-workmen, do as I bid you, and you will find God’s providence on your side! So here in prospect. So afterwards in retrospect also. See again Luke 22:35.
HOMILIES ON THE VERSES
Matthew 10:1-8. The seed of the church.—
I. Christ selected men for a specific work.—Not all who followed Him were required to become preachers of the gospel; not all who accepted Him were even required to follow Him personally. On the contrary, he forbade some to do so; some He bade go back to their homes; some He forbade to talk about Him. Twelve men He selected for the special work of preaching His gospel. There is a ground and authority in Christ’s own example for a professionally appointed, life-consecrated, life-devoted ministry.
II. But while He established such an order, organised it, if you will, He organised it as a prophetic, not a priestly order.
III. This order was wholly dependent upon the voluntary subscription of the people for its support.
IV. It was an itinerant ministry.
V. It was to be a philanthropic ministry.—L. Abbott, D.D.
Matthew 10:2-4. The King’s ambassadors.—
I. Note the broad fact that there is an order in the enumeration of the twelve.—The number, of course, has reference to the twelve tribes, and proclaims that the kingdom, of which they were the ministers, is the true Israel. In each group the same Apostle is at the head in all the lists. Clearly the most important come first, and probably the most important in each group heads it. They were brethren, and, in some sense, a pure specimen of a Christian democracy; and yet the men of weight came to the front, and there are degrees among them dependent on their force of goodness and consecration, as well as on natural endowment.
II. Note, too, the smaller groups within the circle.—There were, at all events, two pairs of brothers, who constituted the four chief Apostles. One theory makes a third pair in the persons of James and Judas, or Thaddæus as Matthew calls him. Philip and Bartholomew (i.e. Nathanael) were friends. All the first six were closely connected before their discipleship. Further, Matthew and Luke—in both his lists—give the names in pairs; and Mark, who does not do so, mentions what was, no doubt, the reason for the pairs, that they were originally sent out by twos.
1. Learn the good of companionship in Christian service, which solaces and checks excessive individuality and makes men brave. One and one is more than two, for each man is more than himself by the companionship.
2. Note the allowableness of special friendships among Christian workers, the consecration of friendship, and the beauty of the bonds of kindred and amity when they are heightened and sanctified by yoking us to Christ’s plough.
3. These lists also teach us that Christ’s service separates and dissolves natural ties. One of the twelve was Thomas Didymus, and his name in both languages means “a twin.” Where was his twin brother?
III. Note, again, the variations in the order.—Matthew belongs to the second group, and in his own Gospel stands last in it. The lowest place which he could take he modestly takes. Another little touch of lowliness lies in the fact that he, and he only, calls himself “the publican,” and that in no other instance is the occupation of any of them mentioned. The list in Acts may be taken as giving the final positions of the Apostles; and in it the pairs of brothers in the first group are parted, Peter and James being united, as probably the more active, while John, whose work was “to tarry,” and Andrew, are placed together—the latter being last, as certainly the least important of the four. Then, in the second division, Thomas comes up from the last place, which he occupies in Mark and Luke, and probably would have occupied in Matthew, but for that Apostle’s modesty, and is coupled with Philip, whose companion Nathanael, whom he brought to Jesus, is now put third. So we may learn that our place in Christ’s army is altered by our diligence and faithful use of opportunities. It used to be said that in Napoleon’s time every French soldier carried a field-marshal’s baton in his knapsack. Every Christian soldier has the possibility of high rank, and his advance will injure or hinder none of his fellows.
IV. We may note, too, the lessons of the last pair of names.—Simon, the Zealot, had been a member of that fierce party who were ready to draw the sword against Rome, and in whom hot passion masqueraded as holy zeal. The impure fire had been clarified, and turned into holy enthusiasm, by union with Christ, who alone has power to correct and elevate earthly passion into calm and permanent consecration and ardour. What a contrast he presents to the last name! A strangely assorted couple, these two; the zealot, and the cold-blooded, selfish betrayer, whose stagnant soul has never been moved by any breath of zeal for anything! Contact with Christ hurts where it does not help, and maddens to malignant hatred if it does not soften to adoring love.
V. But perhaps, not the least important lesson to be learned from these names, is that contained in the plain fact that of half of them we never hear again.—None of them, except the three “who seemed to be pillars,” appear to have been of much importance in the work of the church.—A. Maclaren, D.D.
Our Lord’s Apostles.—
1. Laymen, unconnected with the priesthood.
2. Unlearned men, unconnected with traditional philosophy.
3. Plain men, unconnected with the false culture and the pomp of the world.
4. Pious Israelites.
5. Believers in the Messiah.
6. Disciples.
7. Men of gifts, and that of so diverse a character as to form a kind of contrast, and yet to display their higher unity in Christ.—J. P. Lange, D.D.
Wisdom in the Lord’s choice of Apostles.—In this, as in all other matters, our Lord’s selection was guided by a wisdom above that of the world, and justified by the attainment of the ends in view. There were two reasons why this principle of careful adaptation of means to ends should not have been neglected by our Lord. He bore our nature in all but its sins, and therefore must have followed the general lines of human foresight; and as He lived for our example it is incredible that He should have shown a disregard of natural fitness in the means employed, which it is admitted no living man would be profited or even justified in displaying. If we examine His choice of Apostles from the human point of view, we are disposed to reckon amongst His motives:—
I. His desire for sympathy.—His nature was genial. But were the Twelve whom He actually selected qualified to give Him the required support? When He chose them their faith was of the feeblest; they appeared unable to enter into His plans or understand His lofty motives, and often when He came to them after the fatigue and disappointments of public teaching they would harass His spirit with some trifling contention. What joy could He find in the society of minds so coarsely strung and so little in harmony with His own pure and sensitive heart? At times, indeed, He seems to have felt the jar unbearable, and gladly to have escaped at evening from the jangling voices of the house to find the solace of the Father’s presence amid the hush of the listening stars. Yet, in spite of this incongruity of temper, He could and did find true help in their attendance. He ordained them that they should “be with Him”; He called them not servants but friends; His appreciation of their friendship discovered itself in the pathetic appeal, “Will ye also go away?” and at the end He expressed even gratitude for their sympathy, saying, “Ye are they which have continued with Me in My temptations.” Encouragement ought to flow forth to us from this fact, that common people, poor artisans, rustics of unpolished manners, were not too vulgar company for Him, and that their stumbling faith, their brooding doubts, and grievous sins did not hinder Him from taking them as His daily associates.
II. As a second motive prompting His choice, may be named His design that the Apostles should bear public witness of all they saw and heard whilst remaining with Him.—But, granted the need for witnesses, were the men upon whom the solemn choice fell competent for the discharge of so grave a function? The miracles of Jesus were of a kind which the humblest observer could judge, and perhaps judge even better than his superiors in rank. It becomes us, moreover, to remember that, even if the Twelve were in any measure disqualified by inferior station from bearing trustworthy evidence, they were thereby just as much incapacitated for the concoction of a clever forgery.
III. He called them also to aid Him in His life-work and prosecute it for Him after His departure from the earth.—So brief was His public ministry that, but for their co-operation, He could not have done all the acts of mercy, nor said all the words of wisdom, which were crowded into that eventful time. And if during His sojourn here He needed their services in spreading His doctrine and healing the sick, much more would those services be required when His day of earthly work was ended. In His choice of such men for sympathy, witness, and active work, we cannot fail to see that He calls no man common or unclean, but that, as the sun can turn a chip of glass into a flashing gem, or transfigure the dullest bank of cloud into a Himalaya range, so the least promising materials can in His hands be manipulated to grandest ends.—C. E. B. Reed, M.A.
Matthew 10:2-8. Christ’s choice of Apostles.—As there is no comparison for effectiveness between the single machine which prints so many sheets of paper, or winds so many reels of silk in the hour, and the steam engine which sets and keeps in motion a whole room full of such machines, so the man who seeks to do the largest amount of good will recognise that far higher results may be attained by instructing a few persons of influence who “shall be able to teach others also,” than by working always upon an inert mass, destitute of life and reproductive energy. Hence we find that all the world’s greatest teachers have gathered around them disciples. Socrates frequented the market-place and gymnasia of Athens at their busiest hours, and was ready to talk with anybody and everybody; but there clustered about him a group of pupils and companions, whom he took pains to instruct in the esoteric parts of his system, because to them he looked for its preservation and propagation. Nor was his hope misplaced; for the thoughts of mankind were moulded and stamped in succeeding ages by the rough old Greek, who, through Plato and Aristotle, his intellectual heirs, exercised a widening power through many generations. Peter the Hermit inflaming Europe to the Crusades, Luther waving on the world against priestly craft and tyranny, Loyola the founder of the Society of Jesus, Savonarola at Florence with his penitents, and in England the twin leaders of Methodism—these are examples of religious teachers, not in every case formally organising disciples, but ever setting their followers to work, and through their labours reaching men of all lands and in days long after the watch-fires of their own lives had died down. This same principle was acknowledged by our Saviour to a remarkable degree.—C. E. B. Reed, M.A.
Matthew 10:4. Christ and Judas.—Jesus Himself knew Judas from the beginning, and yet selected him. The choice was in mercy. There was yet time to check the disciple’s evil tendencies, and his character might have developed into strength and nobleness. Never was there such an opportunity as was now given to him! Not only was he placed beneath the influence of Christ’s own character and teaching, but there were, all through that Divine ministry, special appeals, directed against his besetting sin, which might well have sunk into his heart. “A man’s life consisteth not in the abundance of the things which he possesseth.” “Take heed and beware of covetousness.” “It is easier for a camel to go through a needle’s eye.” Such words as these become most significant and solemn when we think of Judas as listening to them. Jesus uttered them, knowing what was in the heart of His disciple. They were the last appeals of love to a heart where the world and self were becoming supreme.—S. G. Green, D.D.
Matthew 10:5-6. Home first!—
I. Home first is the dictate of a true philanthropy.
II. The law is the dictate of wisdom as well as love.—
1. We have greater facilities for giving the gospel to our neighbours than to foreigners.
2. Our neighbours, when evangelised, would become more effective allies than foreigners. The stronger the forces in the centre, the more powerfully the influence will be felt at the extremities.—D. Thomas, D.D.
Matthew 10:7-10. The work of Christ’s Missionaries.—I. Preaching.—Heralding. A message to deliver.
II. Working.—To disciples miraculous powers were entrusted, only to forcibly illustrate what, with God’s help, our ordinary powers can do. See our work for:
1. Those in suffering; “heal the sick.”
2. In disability; “cleanse the lepers.”
3. In wickedness; “cast out devils.” Learn the value of auxiliaries to missionary labours; medicine and charity open hearts to receive.
III. Giving.—“Freely ye have received, freely give.” Nothing that we have is for keeping.
IV. Trusting.—Let your care be entirely about your work, and not about yourselves. The greatest of all curiosities would be the man who was in want because he gave so much to Christ, and to His cause.—Weekly Pulpit.
Christ’s itinerant preachers.—The pilgrims, lightly attired, carrying in their hearts the treasures of heaven.
I. Outwardly unburdened.
II. Inwardly laden with the greatest riches.—J. P. Lange, D.D.
Matthew 10:7. The kingdom of God with men.—We learn from this passage how needful it is for us all to remember that the kingdom of God exists now in the world. Consider:—
I. What this remembrance means.—God has come forth from His hiding place that we may know Him as a people knows its king, may have communion with Him, and may love Him, as a subject loves his sovereign. Our labour is from henceforth no longer earthly and perishable, it reaches on to heaven.
II. Who are those that most need this reminder?
1. Those who are well satisfied with earth.—Who blindly live by the day, apparently oblivious even to the idea of a kingdom of God.
2. Those who by a spiritualising of earthly things seek to transform the earth itself into the kingdom of heaven.—To them I would say, the kingdom that you strive to raise is here already—no realm of dreams, but a kingdom of glorious reality; break loose from your enchanted world, and believe in the truth which has appeared among us!
3. Those who think their own power sufficient to establish the kingdom of heaven.—R. Rothe.
Matthew 10:8. Receiving to give.—
I. Man, a needy dependent creature.—Never self-sufficient. Looks up to God by a law of his nature.
II. Man receives freely.—Without money and without price, not stintedly. “God upbraids not” for ingratitude, unworthiness, and abuse. A Christian is abundantly blessed with all spiritual blessings in Christ.
III. Man receives freely to give freely.—Nature gives freely; the sun and the moon, the sea and soil, flowers and trees give in fulfilling the end of their creation. Man gives voluntarily or involuntarily. Giving is a command of Scripture, and the duty of Christians especially. Give money, time, influence, life, all for Christ. Give freely, you have received freely. “God loves a cheerful giver.” If you would receive, give; if you would live, give (Luke 6:38).—The Study.
Matthew 10:11. “Abide.”—The reason is very obvious to one acquainted with Oriental questions. When a stranger arrives in a village or an encampment, the neighbours, one after another, must invite him to eat with them. There is a strict etiquette about it, involving much ostentation and hypocrisy; and a failure in the due observance of this system of hospitality is violently resented, and often leads to alienation and feuds among neighbours. It also consumes much time, causes unusual distraction of mind, leads to levity, and every way counteracts the success of a spiritual mission. On these accounts the Evangelists were to avoid these feasts; they were sent, not to be honoured and feasted, but to call men to repentance, prepare the way of the Lord, and proclaim that the kingdom of heaven was at hand. They were, therefore, first to seek a becoming habitation to lodge in, and there abide until their work in that city was accomplished.—Thomson’s “Land and Book.”
Fireside preaching.—They went from town to town, receiving hospitality, or rather taking it for themselves, according to custom. The guest in the East has many privileges; he is superior to the master of the house, who has the greatest confidence in him. This fireside preaching is admirably adapted to the propagation of new doctrines. The hidden treasure is communicated, and payment is thus made for what is received; politeness and good feeling lend their aid; the household is touched and converted. Remove Oriental hospitality, and it would be impossible to explain the propagation of Christianity. Jesus, who adhered strongly to good old customs, encouraged His disciples to make no scruple of profiting by this ancient public right, probably already abolished in the great towns where there were hostelries. Once installed in any house, they were to remain there, eating and drinking what was offered them, as long as their mission lasted.—Renan.