1And 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. 2Now 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; 3Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; 4Simon the Canaanite, and Judas Iscariot, who also betrayed him.
At the end of chapter 9 Jesus said to His disciples, “The harvest truly is plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest” (9:37-38). In chapter 10 we read that Jesus then sent His twelve disciples to labour in that harvest.
The first verse of this new chapter says that Jesus called to Himself His twelve disciples. In verse two they are called apostles. This change in designation from disciple to apostle is especially striking because this is the only occurrence of the word “apostle” in the book of Matthew.
The word “apostle” means “one who is sent.” In John 13:16, Jesus said, “Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.” In that verse the whole expression “he that is sent” translates the one Greek word “apostle.” In its general meaning, an “apostle” is just someone who is sent. In Philippians 2:25 (“messenger”), II Corinthians 8:23 (“messengers”), and probably in Acts 14:14, the word is used in that general sense. But in Matthew 10:2 the word takes on a more specific meaning.
What changed between Jesus’ calling to Himself His twelve disciples in verse 1 and their being called apostles in verse 2? The second part of verse 1 says that Jesus “gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.” The disciples were given authority to do miracles to help people like Jesus Himself was doing (see 9:35).
Sometimes people today claim to be apostles. If they mean that they are apostles in the same sense that the twelve disciples became apostles, that’s not right. In fact, in Luke 10 we read that Jesus sent out another 70 people to preach in the cities of Israel. Jesus also told these 70 to heal the sick (Luke 10:9), but they were never called apostles.
Ephesians 2:20-21 says that the church is built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord…. The apostles and prophets of the Bible are the people whose ministry formed the foundation of the church, just like Jesus Himself is the cornerstone. The foundation is already laid. Even when a new church is formed today, the foundation is the same original foundation. There are no new apostles today.
What happened about Judas? Matthew refers to him as “Judas Iscariot, who also betrayed him.” Jesus called Judas, “the son of perdition” (John 17:12). “Perdition” means “loss” or “perishing.” Judas was lost. He had much opportunity to put his faith in Jesus but never did. Judas was replaced as an apostle after He betrayed Jesus. Some think he was replaced by Matthias (see Acts 1), and some think that his real replacement was the apostle Paul.
5These 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: 6but go rather to the lost sheep of the house of Israel.
Jesus told the twelve apostles that they should only go to the Jewish people of Israel. In chapter 15 Jesus will say to a woman of Canaan, “I am not sent but unto the lost sheep of the house of Israel” (15:24).
In Romans 15:8-9, Paul wrote:
Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: and that the Gentiles might glorify God for his mercy….
Jesus did bring mercy and salvation for the Gentiles as well as for the Jews, but His first work was to fulfill the promises that God made to Abraham, Isaac, and Jacob. That meant that Jesus’ first work was to seek the salvation of Israel.
Those called “Gentiles” in verse 5 are non-Jewish people of other nations. The Samaritans were people who were originally of Jewish descent but intermarried with people of other nations after the Assyrian invasion of the northern kingdom of Israel in about 721 B.C. After Jesus’ death and resurrection, He told the eleven apostles, But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth (Acts 1:8). Thus, after Israel was given opportunity to believe in the Messiah Jesus, the message of His work at the cross and His resurrection went also to the Samaritans and to the Gentiles. But even then, the first opportunity to hear the message was given to Israel.
7And as ye go, preach, saying, The kingdom of heaven is at hand.
The message of the apostles was to be the same as that proclaimed by John the Baptist (3:2) and by Jesus Himself (4:17): “The kingdom of heaven is at hand.” It was a message that implied the need for everyone to prepare to receive and to be held accountable by the King that had been foretold by the prophets.
We understand from Jesus’ words in 9:36-38 that the lost sheep of the house of Israel were to be harvested by bringing them to the Shepherd. Anyone who responded in faith to the message declared by the apostles would be restored to a right relationship with God.
Today also we declare that “the time is at hand” (Revelation 1:3). That is, the time for Jesus to come back and establish the kingdom of heaven here on earth is at hand. But today we also declare that Christ has died for our sins and that He rose again on the third day. Paul said that this is the Gospel that he preached (I Corinthians 15:1-5). It is good news because otherwise, Christ’s return would only bring us judgment.
8Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. 9Provide neither gold, nor silver, nor brass in your purses, 10nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.
The apostles had been freely given the authority to do these miracles of deliverance, so Jesus said that they should take no compensation for what they did. Jesus also told them that they should not prepare financially or take any extra clothes for their journey.
Jesus’ instructions to the apostles implied a responsibility for Israel to receive them. When He said that “the workman is worthy of his meat,” He implied that the people in the towns where the disciples went should value the work that they were doing. The twelve apostles were to go out expecting Israel to want the good news about the kingdom of heaven. That’s how this nation which God had chosen should have responded. But, when Israel rejected the good news about the coming King and kingdom, Jesus changed His instructions to His disciples. In Luke 22:35-36 Jesus said to them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing. Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. Today we, too, live in the time of Christ’s rejection. His disciples today who go out to tell the good news of His salvation should go prepared for their journey. The world does not recognize the value of the work that we do. But, like the twelve apostles, we should still give freely what we have freely received.
11And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. 12And when ye come into an house, salute it. 13And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14And 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. 15Verily 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.
The apostles went out two by two (Mark 6:7). When they came into a town, they were to ask around about who in the town was worthy. That probably meant that they asked who in the town loved the LORD God of Israel. If the person that was recommended accepted them, that’s where they would stay. The context tells us that in that culture hospitality was commonly extended to people who were traveling. Jesus had told the disciples, And into whatsoever house ye enter, first say, Peace be to this house (Luke 10:5). From that we understand that God would bless those people who received His disciples as guests.
But, Jesus also said that if it turned out that the people in that house were not receptive toward the message that the disciples preached, then the disciples should take back their words of blessing for that house. In fact, they were to physically shake off the dust of their feet as a rebuke against any home or city that did not accept them and their words. The nation of Israel had had the benefit of being entrusted with the Old Testament Scriptures, and their responsibility to respond in faith to God’s message about the kingdom was great. Jesus said that God’s judgment against any city that rejected the disciples’ message would be greater than the judgment against Sodom and Gomorrah.
The event and setting of the twelve apostles presenting the good news of the nearness of the kingdom of heaven to Israel was unique. This news was new because the coming King was present in the flesh for the first time, and Israel was given the opportunity to welcome Him then as they should have done. Because the nation of Israel had had so much exposure to the Word of God in their past, their responsibility was very, very great. But it is true today also that the more opportunity that an individual or a nation has had to hear the Word of God, the more severe their judgment will be if they reject it.
16Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.
In verse 6 Jesus told the twelve apostles to go “to the lost sheep of the house of Israel.” In verse 16 Jesus introduces a change in the description of the work before them. Now Jesus compares the apostles themselves to sheep and those who will be around them as wolves. This change in description continues throughout the remainder of chapter 10 and will be further explained in the verses ahead.
When Jesus said that He was sending the disciples as sheep in the midst of wolves, He did not mean that He was sending them out defenseless. Clearly, sheep are no match for wolves. Jesus is their Shepherd and He will be with them wherever they go. But He tells them to be “wise as serpents and harmless as doves.” The disciples are to be as smart as their enemies but without any corruption in their own motives or intentions.
17But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; 18and ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. 19But 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. 20For it is not ye that speak, but the Spirit of your Father which speaketh in you. 21And 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. 22And ye shall be hated of all men for my name's sake:
Three times in these verses Jesus speaks of believers being “delivered up.” People will deliver the apostles up to councils, synagogues, governors, and kings. When they are delivered up, the Spirit of their heavenly Father will give them what to say. Family members will also deliver up family members to have them put to death.
We have no record of the twelve apostles’ having experienced these things on this journey. But Jesus’ words here and in the following verses are very similar to His words in Matthew 24:9-10: “Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake. And then shall many be offended, and shall betray one another, and shall hate one another.” In those verses in chapter 24, Jesus is describing events that will take place in the future during the second half of the coming seven-year Tribulation period. Thus, here in chapter 10, Jesus is looking beyond the apostles’ present journey to the continuation of their work that will take place in the future.
In verse 19, Jesus said, “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.” The words translated “take no thought” mean “don’t be anxious.” Jesus used the same words in Matthew 6:31,34. Now in chapter 10, He was telling the apostles not to be anxious about what they would say when they were delivered up to hostile authorities. He did not mean that His disciples should not learn and prepare in advance to be able to give wise answers. Peter said, ...be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear (I Peter 3:15). When Paul was in prison in Rome, he wrote to Timothy, The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments (II Timothy 4:13). Paul continued studying the Scriptures even while he was in prison in Rome. We are to study and prepare from God’s Word to be ready for whatever opposition we may face, but when the time actually comes, the Holy Spirit will give us what to say and will speak through us.
Jesus said that when the disciples are arrested for their faith, their coming before governors and kings would be a testimony to them and to the Gentiles (Greek: “μαρτυριον αυτοις και τοις εθνεσιν”). Even in situations where people are hostile toward us because of our faith in Christ, God will use us as a witness to them.
but he that endureth to the end shall be saved. 23But 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.
In verse 21, Jesus said that people would deliver up believers to authorities to have them put to death. His words presuppose a government that is hostile to those who follow Him. What did He mean when He said, “he that endureth to the end shall be saved”? What is “the end”? His words in the next sentence will explain.
Jesus said that His disciples would be persecuted as they proclaimed the Gospel. He said that when they are persecuted in one city, they should flee to another. He said, “Ye shall not have gone over the cities of Israel, till the Son of man be come.” So the place of this persecution will be Israel, and the time will be the period just prior to His second coming. “The end” that He spoke of is the end of that period. In Matthew 24:21, Jesus called that period a time of “great tribulation.” In the same chapter He told His disciples, “But he that shall endure unto the end, the same shall be saved” (Matthew 24:13). The evil government that will be in place at that time will be a world government led by Antichrist. According to Jesus’ words, it will not be wrong for His disciples to flee persecution. In fact, fleeing would bring them to their next place of service.
Thus, when Jesus sent out the twelve apostles in Matthew 10, His instructions to them looked far beyond the days of their journey at that time. He did not mention the two thousand years that have passed since then, and He did not mention the present existence of the church. Jesus will not talk about the church until after His rejection by Israel in chapter 12. In chapter 10, Jesus described the whole of future history to the time of His return as one long journey by the disciples. It is very profound that He spoke of His return with no explanation. He knew that He would be rejected by Israel, would die and be raised from death, and would depart physically for a time.
Jesus said that “he that endureth to the end shall be saved.” That word is full of significance, too. When Jesus returns, there will be wrath on the world that rejected and was hostile to Him. But there will be no wrath on those who belong to Him. How can a person endure? John wrote: For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? (I John 5:4-5). God will make sure that every genuine believer endures to the end.
24The disciple is not above his master, nor the servant above his lord. 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?
Later, when the time of His death grew near, Jesus reminded His disciples of these words. At that time He said,
If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord (John 15:18-20).
The Jews had said that Jesus was casting out demons by the ruler of the demons (9:34). The Jews called that ruler of the demons “Beelzebub” (12:24). Thus, they accused Jesus of casting out demons by the power of Satan. If people spoke such blasphemy against the Lord Jesus, the One who is over the house of God, what will they say about us who are in His house? Jesus told His disciples beforehand that this would happen.
26Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. 27What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. 28And 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. 29Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. 30But the very hairs of your head are all numbered. 31Fear ye not therefore, ye are of more value than many sparrows.
Four times in these six verses Jesus uses the word “fear.” Fear is the natural reaction of the apostles to the prospect of being whipped in synagogues, being brought to testify before governors and kings, being hated by everyone, being called the worst of names, and being expected to endure to the end.
In the previous verses Jesus assured them that the Spirit of God would give them the words to speak when they were arrested. He also assured them that everyone who endured to the end would be saved and that the time of trouble would end with His own return.
Now Jesus gives the disciples three more reasons not to fear. First, God will expose every hidden thing. He will bring their persecutors to account. The disciples need not hesitate to speak boldly because God will reward them openly. Second, Jesus said that the worst that persecutors can do is to kill us physically. They cannot kill our soul. It is the persecutors who should fear because God will destroy both the body and the soul of anyone who is cast into hell. This destruction is not annihilation. Jesus stated very clearly that hell is a place “where their worm dieth not, and the fire is not quenched” (Mark 9:48). There was probably also a warning here for Judas. Judas was among the twelve apostles but had not himself believed in Jesus. Third, Jesus said that the disciples should not fear because their lives have great value in the eyes of God. Apart from His allowance, no one can hurt anyone who belongs to Him. He is our Father.
It’s good for us to remember that the days Jesus was talking about have not yet come. He was speaking specifically of the second half of the seven-year Tribulation period which will precede His second coming. The church will be taken out of the world before the start of the Tribulation period (I Thessalonians 4:16-17, Revelation 3:10). But as we near those days, there is even now a growing hostility in the world against the followers of the Lord Jesus Christ.
32Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.
Jesus left no middle ground for someone who would neither confess Him nor deny Him before men. He was sending the disciples out as sheep in the midst of wolves. Persecution pushes people to declare themselves. If there is no middle ground, then Jesus is not talking about a case where a real believer falters or fails. He’s talking about the heart stance of each person. And only He knows where every person really stands.
Judas was one of the twelve apostles. But he was not a genuine believer. He was able to conform and fit in enough that none of the other disciples suspected that he would be a traitor. We learn about Judas’ real character when Mary the sister of Martha anointed Jesus’ feet with a pound of very costly ointment. Judas said, Why was not this ointment sold for three hundred pence, and given to the poor? John tells us that the reason Judas said this was not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein (John 12:5-6). Judas was a thief, and he was stealing money from the common fund of the disciples. Judas denied Jesus before men when he went to the chief priests and agreed to deliver Him to them for thirty pieces of silver (Matthew 26:15). With that act he declared that Jesus was of little value to him.
Peter was also one of the twelve apostles. Peter declared the truth about Jesus when he said in the hearing of the other disciples, “Thou art the Christ, the Son of the living God” (Matthew 16:16). But when Jesus was arrested, Peter was afraid and three times publicly denied that he even knew Him (Matthew 26:69-75).
So who was lost and who was saved? Will Jesus count Peter’s true confession that Jesus is the Christ the Son of the living God, or will He count Peter’s public denial of Him three times?
Jesus left no middle ground. Each person is either in or out. He knows the difference between a lost person who sometimes talks like a believer and a saved person who stumbles and sins. Before Peter sinned, Jesus said to him, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren (Luke 22:31-32). God did not allow Peter’s faith to fail, even when he sinned by denying Jesus publicly.
In Jesus’ prayer in John 17, He said, While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled (John 17:12). Jesus said that He kept all that the Father had given to Him. Jesus did not let even one of them be lost, including Peter. The only disciple who was lost is Judas, “the son of perdition.” Judas had never truly believed.
Jesus will always keep those who belong to Him. But the principle remains true: there is no middle ground. Every individual is either lost or saved. Each one of us must decide whether we will trust Him when we are among wolves or deny that we are His sheep.
34Think not that I am come to send peace on earth: I came not to send peace, but a sword. 35For 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. 36And a man's foes shall be they of his own household. 37He 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. 38And he that taketh not his cross, and followeth after me, is not worthy of me. 39He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.
The prophet Isaiah said:
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this. (Isaiah 9:6-7)
Isaiah said that the Messiah would be called “The Prince of Peace” and that there would be no end of the peace that He would bring. But that peace will not come until the world’s government is upon Messiah’s shoulder.
As Jesus sent out the twelve apostles like sheep among wolves, He spoke in verse 23 of His own second coming. He was telling them that He would depart and come again. In verse 38 He speaks of the necessity that each of us take our cross and follow Him. Jesus knew that in His first coming, He would die the death of a criminal.
At His return, Jesus will sit on the throne of David and will bring unending peace to the world. But at His first coming He had to die. The One who said, “Blessed are the peacemakers” (5:9) desired to bring peace on earth. The dividing sword that He brought was not His desire; it was the inevitable result of bringing truth that required a choice.
In verse 36 Jesus quoted the prophet Micah (see Micah 7:6). As it was in Israel in Micah’s day, Jesus said that family members would not be able to trust one another. Jesus said in verse 21 that “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.” Many families today are divided in their beliefs, but the hostility Jesus spoke of will reach its peak in the future during the Tribulation period before His second coming.
But even today, when two relatives hear the Gospel and one wants to believe but the other does not, the one who wants to believe must make a decision whether to follow the unbelieving relative or to follow Christ. Jesus said that anyone who loves the unbelieving relative more than they love Him is not worthy of Him. Jesus also said that a person must choose between loving themselves – what they have, who they are, and even their physical life – and following Him. Anyone who rejects the Gospel to protect themselves from a hostile world is not worthy of Jesus.
When Jesus spoke of loving Him first, He was not giving license to believers’ neglecting to care for their families. Even while He was hanging on the cross, Jesus provided for the care of His mother (John 19:26-27). The context of His words show that He was talking about choosing Him even when family members or the surrounding community reject Him.
40He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. 41He 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. 42And 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.
These verses emphasize two principles. The first is the inseparability of one’s response to the message and one’s response to Jesus Himself. The second concerns levels of reward based on risk.
The context of Jesus’ words is His sending out of the twelve apostles to proclaim the good news that the kingdom of heaven is near. His instructions in chapter 10 extend beyond the journey of the twelve apostles all the way to the time of His second coming (verse 23). The message of verses 40-42 foresees the judgment of Matthew 25:31-46 which will occur at Jesus’ second coming. At that judgment, the nations will be justified or condemned on the basis of their treatment of God’s people during the Tribulation period. The peoples of the nations will have shown their faith or the lack of it by how they treated God’s servants who were being persecuted.
In verse 40 Jesus said, “He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.” This principle is a yes or no criterion. When the disciples declared that the kingdom of heaven was near, their hearers had to choose whether they would welcome or reject the disciples and their message. If their hearers welcomed them who were the bearers of this message, those hearers would be counted as having welcomed Jesus Himself and thus as having welcomed His Father who sent Him.
The second principle is in verses 41-42. This principle is that there will be levels of reward based on levels of risk. In an atmosphere of great hostility, to receive and help a person who is active and visible as a witness to God’s Word would be to take a big risk. An example would be to receive and help the two prophets who will bear witness to God’s Word during the Great Tribulation (see Revelation 11). A lesser step would be to receive and help someone who is a faithful believer (“a righteous man”) but not so visible. That would still be a risk but not as great. Jesus said that God would take notice and reward anyone who even just gives a cup of cold water to a persecuted believer because they want to help that believer. Our response to other believers when taking a stand with them would put us at risk shows the level of our commitment to the Lord Jesus Himself.
Note: All Scriptures are quoted from the King James Version of the Bible.