Bible Commentaries

Matthew 9:37-38), Jesus

selected twelve disciples to be His apostles and gave them power to cast

out demons and heal all kinds of disease (Matthew 10:1-4). He then sent them to

preach and heal throughout the cities of Israel with specific

instructions in what has come to be called "The Limited Commission"

(Matthew 10:5-42).

POINTS TO PONDER

* The twelve men selected to be Jesus' apostles

* Evangelistic principles utilized by Jesus

REVIEW QUESTIONS

1) What are the main points of this chapter?

- The appointment of the twelve apostles - Matthew 10:1-4

- Instructions for the twelve for the limited commission - Matthew 10:5-42

2) List the names of the twelve apostles (Matthew 10:2-4)

- Peter and Andrew, James and John, Philip, Bartholomew, Thomas,

Matthew, James the son of Alphaeus, Labbaeus surnamed Thaddaeus,

Simon the Cananite, Judas Iscariot

3) What was to be the range of their preaching? Their message? (Matthew 10:5-7)

- Only to the house of Israel; "The kingdom of heaven is at hand"

4) What miracles were they to perform as they preached? At what charge?

(Matthew 10:8)

- Heal the sick, cleanse the lepers, raise the dead, cast out demons

- No charge for their services ("Freely you have received, freely

give")

5) How were they to be supported? (Matthew 10:9-11)

- By people willing to receive them into their homes

6) What were they to do if they were not received by a house or city?

(Matthew 10:14-15)

- Depart, shaking the dust from their feet

7) What did Jesus prepare them to expect? (Matthew 10:16-26)

- Persecution

8) What were they to fear more than persecution? (Matthew 10:28; Matthew 10:33)

- Him who is able to destroy both soul and body in hell; being denied

by the Lord

9) What did Jesus acknowledge His teachings might do? (Matthew 10:34-36)

- Separate members of the same family

10) What blessings would befall those who assisted the apostles? (Matthew 10:41-42)

- The same reward for their service

Matthew 10:1-42

Matthew 10:1-42

THE CALLING AND COMMISSIONING OF THE TWELVE

And he called unto him his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal all manner of disease, and all manner of sickness. (Matthew 10:1)

The difference between a disciple and an apostle is a matter of authority. The disciples became apostles upon their reception of authority from the Lord.

Verse2
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 Thaddaeus; Simon the Cananean, and Judas Iscariot, who also betrayed him.

There are four listings of the Twelve in the New Testament, always occurring in groups of four, with positions1 ,5 , and9 always listing Peter, Philip, and James the son of Alphaeus in that order. See Mark 3:13; Luke 6:12; Acts 1:13. From this, it is conjectured that Peter, Philip, and James the son of Alphaeus were the respective leaders in each of their groups of four. The other names do not always follow a given order, but they do not occur outside the group of four. Oddly, there are two Simons, two Jameses, and two Judases. Thaddaeus was also named Judas the brother of James, or son of James, the Greek word meaning either "son" or "brother."

The twelve apostles have a rank and dignity in the kingdom of heaven beyond that of all others. The number twelve is suggestive of the twelve tribes of Israel; and just as the patriarchs were the foundation of all that came afterwards for Israel, just so the Twelve are the foundation, in one sense, for the church of our Lord (Ephesians 2:20). Even Paul confessed that he was not of the Twelve (1 Corinthians 15:5), and that he was not worthy to be accounted an apostle, because he "persecuted the church of God" (1 Corinthians 15:9). Their names, including, no doubt, that of Matthias instead of Judas, are inscribed upon the twelve foundations of the Eternal City (Revelation 21:14). They are ruling now upon twelve thrones, with Jesus Christ in his kingdom, that is, during the "times of the regeneration (or `new birth")" (Matthew 19:28). It is specifically declared that God set some in the church, "FIRST, apostles" (1 Corinthians 12:28).

These men were not princes of the blood, but fishermen, a tax collector, and followers of other ordinary occupations. They were industrious, more than ordinarily successful in business, keen of mind, sensitive of soul, honest, perceptive, and courageous. They were ambitious, hard-working men, an excellent lot indeed; but apparently they possessed no skills or talents of an extraordinary nature. They were men most remarkably like the best men of any stable community anywhere on earth, peculiarly fitted to be the chosen representatives of all mankind, and eminently qualified for the possession of that power and dignity to which the Master called and elevated them.

Verse5
These twelve Jesus sent forth, and charged them, saying, Go not into any way of the Gentiles, and enter not into any city of the Samaritans.

These words prove that the commission Jesus here gave the Twelve pertained only to them and that special mission and is far different from the commission later given to the entire church (Matthew 28:18-20). Therefore, requirements Jesus made of the Twelve on that occasion should not be construed as mandatory upon God's ministers today. The church is commanded to preach to "all nations"; the apostles were not sent to Gentiles or Samaritans. This view has prevailed in the church from the very earliest times. Tertullian said, "We maintain that this belongs specially to the persons of the apostles, and to their times and circumstances." Mark 9:1 reveals that Christ promised it to be done during the lives of some of the apostles; but, since both the Master and the traitor were to die before the kingdom was set up (on the first Pentecost after the resurrection of Christ), Mark's words of record present a precisely technical accuracy: "There are SOME here, of them that stand by, who shall in no wise taste of death, till they see the kingdom of God come with power."

Verse8
Heal the sick, raise the dead, cleanse the lepers, cast out demons; freely ye received, freely give.

There is no suggestion here that Judas was in any manner excluded from the power and ability conveyed by this commission, if Judas was, even at this hour, a servant of Satan, it would lend color to the charge of the Pharisees that Jesus cast out demons by the prince of demons. Of course, no such thing occurred. Therefore, this is proof that at the time of the commissioning of the Twelve, Judas was not yet fallen from his apostleship, for he did FALL (Acts 1:25).

Verse9
Get you no gold, nor silver, nor brass in your purses.

Considering the countless miracles of the most astounding nature that these men were then empowered to perform, this admonition partook of that wisdom from God himself. Covetousness is a sin that eventually claimed Judas, and seeds of it are in all people. If the apostles had been free to take money, they would have returned rich in silver and gold, but poor in those virtues Christ came to establish.

Verse10
No wallet for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food.

The mission of the Twelve was totally spiritual. Christ took temptations out of their way by forbidding them even to take a wallet! Barefooted, without staff, and with only one coat, they went forth as the embodiment of the Lord's premise, "Blessed are the poor in spirit, for theirs is the kingdom of heaven."

The laborer is worthy of his food ... is the Saviour's first utterance of the principle that his ministers are entitled to their support. More on this subject is found in 1 Corinthians 9:14,1 Timothy 5:17-18.

Verse11
And into whatsoever city or village ye shall enter, search out who in it is worthy; and there abide till ye go forth.

Among the Israelites, there were many, perhaps, in that day, like aged Simeon, who were looking for "the consolation of Israel"; and it was into such homes that the apostles were to go. The prohibition on going from house to house was strongly in their best interests and would prevent their being caught up in a round of dinners, entertainment, and social activities, which, although innocent in themselves, would have seriously hampered their work. In our own times, many a gospel meeting has been hindered by the constant shuttling of the messenger from place to place, three or four times a day, to eat here, to eat there, or to visit yonder, and to be entertained.

Verse12
And as ye enter into the 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.

Not the house, but the family were to be saluted. The Emphatic Diaglott gives the place thus, "When you enter the house, salute the family." This conveys the idea that the apostles were to pronounce a benediction or blessing upon the homes they entered, or at least to make some expression of good will on behalf of every member of the home into which they came.

No curse or malediction was to be uttered, ever. Retributions belong to God alone. Not even the Twelve were to pronounce judgments or exact or assign penalties. See more on this under Matthew 7:1.

Verse14
And whosoever shall not receive you, nor hear your words, as ye go forth out of that house or that city, shake off the dust of your feet.

The Jewish rabbis taught that the dust of heathen cities defiled, and the symbolical action of shaking off the dust of the feet indicated that any person or city rejecting the apostles" words was no better than the heathen. Paul and Barnabas, on their first missionary journey, were rejected by the Jews and certain women of honorable estate, "But they shook off the dust of their feet against them, and came unto Iconium" (Acts 13:51). This shows that the custom here initiated by Jesus was continued after the church was established.

Verse15
Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.

Why were the sins of Sodom and Gomorrah less reprehensible than the sins of cities and villages that rejected the apostles? Simply because they sinned in ignorance, whereas the cities of Jesus" day sinned against the light.

The day of judgment is an expression often used by Christ and refers to the final reckoning of all mankind before the Great White Throne. See more under Matthew 12:41.

Verse16
Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

The serpent was considered a symbol of wisdom among the ancients, especially the python. The maid at Philippi who followed Paul and Silas was said to have had a "spirit of divination" (Acts 16:16), but the Greek word denotes that she had a PYTHON! Genesis declares that "The serpent was more subtle than any beast of the field" (Genesis 3:1). The dove as a symbol of harmlessness and innocence derived significance from Noah's use of it as a messenger in the ark. See more on the dove under Matthew 3:16.

The brutal and vicious dangers to which the apostles would be exposed were not concealed by the Lord. Their mission was dangerous and fraught with countless perils. The figure "sheep in the midst of wolves" is peculiarly apt and expressive. One wolf in a flock of sheep is a source of incredible slaughter and destruction. Ask any herdsman upon the far slopes of the Rockies how sickening is such a sight! Far worse, even than that, would be a few sheep in the "midst of wolves"!

Verse17
But beware of men: for they will deliver you up to councils, and in their synagogues will scourge you.

The mention of synagogues identifies the enemies mentioned a moment before. Opposition to Christ and his holy religion, at first, came almost exclusively from the Jews.

Verse18
Yea, and before governors and kings shall ye be brought for my sake, for a testimony to them and to the Gentiles.

This prophecy was fulfilled when the apostles were arraigned before Herod (Acts 5:18; Acts 12:1), before the Sanhedrin, and perhaps before other authorities.

Verse19
But when they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh in you.

This is one of the strongest statements in the New Testament of that inspiration which guided the apostles into all truth. It is surprising that this text is not more often cited in that connection. From the epistles of Cyprian comes this statement "And ought not the same texts to be more faithfully accepted in explaining the inspiration of the Holy Scriptures? Language could hardly be stronger. `It is not ye that speak"." 2 Timothy 2:15). Paul himself studied diligently and placed a very high priority upon his books, "especially the parchments" (2 Timothy 4:13).

ENDNOTE:

Matthew 24:13; Mark 13:13; 1 Corinthians 13:7; Revelation 3:11, etc.

ENDNOTE:

John 15:20. Christ also used it to mean that the disciples of the Pharisees were as blind as their leaders (Luke 6:40) and that, as Christ humbly washed the feet of others, so should his disciples (John 13:16). Tertullian used the words of the verse to teach that no disciple may advocate a doctrine contrary to Christ's teaching, saying, "If Marcion be even a disciple, he is not yet `above his master"." Romans 16:25) was at that time, by the apostles, to be made known unto all people. God's great secret of redemption was about to be published! Clement of Alexandria construed the words as "Bidding them receive the secret traditions of the true knowledge and expound them aloft conspicuously." Matthew 25:41, which see. Suffice it here to note that Gehenna, or the Valley of Hinnon, was used by Christ as a metaphor to describe the place of eternal punishment of the wicked. Whatever metaphor was employed, Christ left no doubt of the reality and dreadful nature of that punishment.

ENDNOTE:

Matthew 6:25-30. The proof that God does actually watch over the tiniest citizens in his universe is seen in the fact that the sparrows one sees now are the descendants of sparrows which have lived upon earth for uncounted thousands of years.

Verse30
But the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.

The message of this passage is simply that of God's providential care for his children. Reference to numbering the hairs of the head suggests the infinite detail and solicitude of that loving care lavished by the Father upon his human creation. Some of the ancients made deductions from this passage which appear quite astonishing to Christians today.

For example, Clement of Alexandria came up with this:

It is therefore impious to desecrate the symbol of manhood, hairiness. But the embellishment of smoothing (I am warned by the Word), if it is to attract men is the act of an effeminate person, ... if to attract women, is the act of an adulterer; and both must be driven as far as possible from our society. "But the very hairs of your head are all numbered," says the Lord; and those on the chin too are numbered, and those on the whole body. There must, therefore, be no plucking out, contrary to God's appointment, which has counted them in according to his will. Matthew 16:17-18) whom Jesus confessed then and there. From this it would appear that when any person confesses Christ and is buried with him in baptism (the two actions being considered together in such passages as Ephesians 5:26 (Goodspeed's translation)), Christ confesses those who have been born again in the presence of God and the angels. It is possible that such is precisely the occasion when the redeemed have their names written in the "Lamb's book of life" (Revelation 20:15; Revelation 21:27). Inscriptions in the book of life do not wait upon the judgment, nor even upon the death or proved fidelity of the persons thus honored; but their names are written there while they still live and work on earth (Philippians 4:3).

Confession of faith in Jesus Christ as God's only begotten Son is a basic requirement of the Christian religion (Romans 10:10). Paul called it "the good confession" twice in a single utterance (1 Timothy 6:12-13); and the following reasons may be cited for calling it the "good" confession: (1) Jesus made it under oath and was condemned to death for doing so (John 19:7; Mark 14:62); (2) God made it from heaven on three different occasions (Matthew 3:17; Matthew 17:5; John 12:28); (3) all people must make it eventually (Philippians 2:11); (4) it is "unto salvation" (Romans 10:10), being made thereby a part of the plan of salvation; (5) Christ will confess those who make it (Matthew 10:32); (6) it has been made by the saints of all ages; and (7) it constitutes, actually a concise summary of all Christian doctrine, namely, that Jesus Christ is the Son of the living God!

Verse33
But whosoever shall deny me before men, him will I also deny before my Father who is in heaven.

This is the negative of the proposition stated in the preceding verse; but it is not likely that denial of Christ is limited to any formal, blasphemous remark but pertains to all godlessness, or failure to confess him. People may deny Christ by their works as well as by their words (Titus 1:16). Note how frequently Jesus refers to "MY Father." Disciples were taught to pray "OUR" Father; but throughout the gospel narratives, Jesus is continually represented as saying "MY" Father, indicating the unique relationship between Christ and Almighty God. This fine distinction is too scrupulously observed by the sacred writers to be accounted accidental or irrelevant. In view of this, the common, profane exclamation, "My God," is a double sin, being idle and profane in the first place, and, secondly, claiming a relationship to God which none of the apostles ever used in addressing deity, and which was constantly used by Christ as an affirmation of his divinity. True, Paul said, "I thank my God ..." (Philippians 1:3); but even so, it is not used as direct address and does not carry the same connotation as Jesus" expression, "My Father." It is freely admitted that this viewpoint is subject to challenge.

Verse34
Think not that I came to send peace on the earth: I came not to send peace but a sword.

That a sword should be identified with Christ in any sense is a warning of the severity which is one characteristic of his glorious nature. "Behold the goodness and severity of God" (Romans 11:22). One who obeys Christ despite filial or parental opposition feels the edge of that sword. A young woman who maintains her ideals and purity in an office where low standards prevail soon feels that sword in her heart. All who live for Christ and bleed inwardly when his name is profaned or his word denied have felt it. A similar thought is contained in the voice from heaven that commanded John to eat the little book. "Take it and eat it up; and it shall make thy belly bitter, but in thy mouth it shall be as sweet as honey" (Revelation 10:9).

The sword of Christ is: (1) a sword of separation, (2) the word of God (Ephesians 6:17; Hebrews 4:12), (3) the sword of authority (Romans 13:1-8), (4) the sword of judgment (Genesis 3:24), (5) the sword of correction (Revelation 2:16), and (6) the sword of victory (Revelation 19:13). Even Mary, the mother of Jesus, was acquainted with that sword. "Yea, and a sword shall pierce thine own soul" (Luke 2:35).

Verse35
For I came 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.

of cleavage between Christ's followers and the world cut sharply through the dearest and most intimate relationships on earth. In every church, almost in every household, there are scars caused by this sword.

Verse36
And a man's foes shall be they of his own household.

It was a "faithful" servant who betrayed William Tyndale to his death. It was the trusted disciple, Judas, who sold his Lord. The long and tragic history of the inquisitions, massacres, and bloody disturbances which have attended the efforts of the faithful to honor and serve the Christ afford countless examples fulfilling the Saviour's words. Even in modern times, every form of discrimination, partiality, bias, preferment, and rejection have been exercised against Christians, not merely by the world of strangers but by closest friends, relatives, and members of the family.

Verse37
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.

This is one of the "hard sayings" of Christ. Luke's account phrases it even more bluntly: "If any man cometh unto me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple" (Luke 14:26). Actually, these accounts (Matthew's and Luke"s) have identical meanings; and, by comparison, it is learned that "hate" as used in this context actually means "to love less," and does not imply malice or vicious hatred in the ordinary meaning of the word "hate." An Old Testament example is Jacob's "hatred" of Leah (Genesis 29:31), which can only mean that he loved her less than Rachel. The teaching in this place is simply that Christ must be FIRST in the lives of those who would truly follow him.

Verse38
And he that doth not take his cross and follow after me, is not worthy of me.

How does one take his cross? Cross bearing is the assumption of a burden, a task, or an obligation, which one has the power to refuse, but which is willingly received, carried forward, and discharged because of the good to be accomplished and the glory believed to accrue to the name of Christ. The cross, as set forth here, is not a mere ornament nor some unavoidable burden like sickness, old age, or taxes. There are orphans to be fed, schools to be built, endowed, and maintained. There are churches to be built, and countless good works of all descriptions; and when people willingly, not through compulsion, provide support and encouragement for these and many other endeavors, they "take up the cross," provided always that they do so through love for Christ and in his service.

Verse39
He that findeth his life shall lose it; and he that loseth his life for my sake shall find it.

This verse emphatically states the law of true spiritual living. Note the qualification, "for my sake." Whatever good one does, or whatever sacrifice is made, if such is not undertaken for the glory of Christ, it may not claim the reward promised here.

Practically all the Ante-Nicene writers hail this verse as the sacred talisman of the martyrs who approached the flame, or the wild beasts, or the burning sands, with this verse in their hearts and on their lips. This blessed meaning of these holy words is freely allowed; but there is a message here, not merely for martyrs but for every member of God's family in every generation. That person who gives his life without reservation in the pursuit of God's will is also losing his life in the sense of this verse. To submerge one's own life and will in those of Christ, so that he may say with Paul, "It is no longer I that live, but Christ liveth in me" (Galatians 2:20), is to lose one's life, and also to find it. This is the great antidote for selfishness.

Verse40
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.

These words conclude the charge of Jesus to the Twelve as they were about to depart on this mission. The principle taught here is that receiving the apostles is equivalent to receiving Christ, and that receiving Christ is equivalent to receiving God. The importance of the apostolic mission is underscored by these words. It is "through their word" (John 17:20) and "through your apostles" (2 Peter 3:2) that all the benefits of the Christian faith may be acquired. Note also the limitation, "in the name of a disciple," equivalent to "for my sake" in Matthew 10:39. All spiritual blessings are of and through Christ; and unless related to him, the best of good works must fail of any heavenly reward. On the other hand, the least of good works, even a cup of cold water, "in his name," is sure of eternal acceptance and credit. This was the forerunner of the doctrine of "binding and loosing" set forth in Matthew 16:19. The utmost heavenly concern for the apostles and their message is seen in the fact that even a single cup of cold water given to them shall not lose its reward.

These little ones is a term of endearment spoken by Christ of the Twelve. One may suppose that the principle of heavenly recognition for any favor extended to a disciple still holds, and that in heaven all such generous actions shall certainly be rewarded.

The departure of the Twelve on their mission took place about five weeks before the second Passover of Jesus" ministry. They were gone about a month during which Jesus taught in both Galilee and Jerusalem, where he went to keep the feast of Purim at the beginning of March (John 5:1). The Twelve rejoined him before the Passover (John 6:4); and, shortly after that, Christ fed the five thousand (Luke 9:10). Matthew does not chronicle the events in chronological sequence and does not mention the return of the Twelve, picking them up in the narrative, without mention of their absence, at the beginning of Mark 3:14 it is stated that these men were designated as the ones who should "be with him." This was to be one of the qualifications required of the original apostles. (See Acts 1:21-22 ) These men were to be "laborers" sent forth into the harvest as was asked by the Lord in the preceding chapter. Since they were to be separated at least at short intervals from him, they would need to be qualified to back up their work by miracles of various kinds. Power is from EXOUSIA which also means "authority." With the appointment that Jesus made they were given the right and ability to execute the mission

:2-4

There are three accounts or lists of the twelve apostles; here, in Mark and in Luke. The men are the same ones but the names of some of them are not the same, and the three accounts do not give them in the same order. For the purpose of identification I shall number the list as given by Matthew from1to12consecutively, using it as a schedule for the other two. The list given by Mark 3:16-19 should be numbered as follows to correspond with these in Matthew as1 , 3 , 4 , 2 , 5 , 6 , 8 , 7 , 9 , 10 , 11 , 12. Number the list in Luke 6:14-16 as follows==> 1 , 2 , 3 , 4 , 5 , 6 , 8 , 7 , 9 , 11 , 10 , 12. All of the men with the same number are the same regardless of the name. Who also betrayed him is said to distinguish the traitor from the brother of James who has the same name in one list, although the betrayal had not taken place when this was written.

This and the following verses through5 constitute what is familiarly known as the first commission. It was limited as to the territory or people to whom they were to go. All people who were not full blooded Jews were regarded as Gentiles. Samaritans were distinguished from the Gentiles because they were a mixed race, part Jew and part Gentile, both in their blood and in their religion. This history of their origin is recorded in2Kings chapter17 , and explained in volume2of this Commentary.

Lost sheep. The Jewish nation had been imposed upon and neglected by the leaders for generations, hence they were compared to sheep who were lost in the wilderness, deserted by their shepherd. That is why Jesus had compassion on them and thought of them as being "scattered abroad, as sheep having no shepherd" (Matthew 9:36).

At this time the kingdom of heaven was at hand, which shows it was near but not yet in existence as a fact. Hence we know that John the Baptist (who was then dead) did not set up the kingdom as some people teach today.

These apostles were able to perform the same kind of miracles that Jesus did, and that included the power to raise the dead. Pretended miracle workers today refuse even trying to raise the dead on the ground that the early disciples were restricted to miracles on the living. The present passage disproves their doctrine and exposes their hypocrisy. Freely received, freely give. The aspostles received all their power from Jesus--it was not a natural trait--hence they should pass its benefits to others.

These metals refer to the coins used in those days. The reason they were not to provide themselves with them will be explained in the next verse.

A scrip was a provision bag, used in the same manner as the modern lunch basket. They were also told not to take any extra clothing besides what they wore as they started. The reason given is that the workman is worthy of his meat. They were to be supported by the people among whom they labored. Since those people were Jews, and hence already disposed somewhat in their favor, it would be reasonable to expect some returns for their work. Later, when they were to go among the heathen, and especially as they would be without the immediate support of Jesus, they were to "look out" somewhat for themselves. (See Luke 22:35-38.)

Inquire is from EXETAZO which Thayer defines, "To search out; to examine strictly, inquire." This would require the apostles not merely to ask some person whom they might meet as to what house it would be well to enter, but they were to take whatever means would be necessary to obtain reliable information. After finding a house worthy of their visit they were to confine their work in that town to that house. The reason for this restriction is shown in verse23.

The inquiry mentioned above would include the added information they would receive through the attitude manifested by the residents of a house upon entering it. A house might be selected temporarily because of some apparently favorable indications, and the test would be concluded after meeting the people on the inside. This would be introduced by an act of courtesy in the form of saluta- tion. That word is from ASPAZOMAI and Thayer defines it at this place, "To salute, greet, wish well to."

After the investigation has been completed, if the house is found to be worthy, their peace or good wishes was to be bestowed upon it. That would be accompanied with their delivering of a message of good news of the kingdom. If the house was found to be unworthy, their peace was to return to them, and that means their good wishes would be recalled.

A group of citizens that were such as to be regarded as unworthy, would be the kind that would reject the offered blessings of the apostles. Shake off the dust of your feet. People traveled on foot and thus picked up the particles of soil on the way. This act was purely a symbolic one, for there would be no contamination in the dust due to the character of the people. It meant that all responsibility for their fate was to be left at their own door, seeing they would not receive the favors offered them by their good visitors.

Be more tolerable in popular language would mean to "stand a better chance." Sodom and Gomorrha were very wicked cities, yet their opportunities for knowing better were far less than those of the cities to be visited by the apostles. These conditions made them less responsible and hence less to answer for. It should be noted that the difference was to be made in the day of judgment. That is, in making up the verdict as to the eternal fate of people, the Judge will consider these facts as to their opportunities. After the day of judgment nothing is said about any difference.

If a sheep had to be put into the midst of wolves he would not escape being attacked but by the best kind of behavior. He should not make any unnecessary movement toward one of these beasts for that would attract his attention. Instead, he should go about his search for food or whatever he was seeking, using his good judgment and not doing any harm to the interests of the beasts. The simple lesson was that the apostles were to be discreet in their dealings with the people they met.

The councils were the san-hedrins, the highest courts the Jews were permitted to have at that time, and the synagogues were the buildings where they met for religious purposes. (See the description of them at Matthew 4:23.) The object in forcing the apostles into these places was to persecute them from both the secular and religious standpoints as far as their authority permitted.

Not being satisfied with what they could accomplish in their own assemblies, the Jews would drag the apostles before the rulers of the Roman Empire where they would hope to obtain some decrees against them. For a testimony does not mean the persecutors would hail the apostles into those courts for the purpose of hearing the testimony against themselves. Jesus meant that such a circumstance would give them an opportunity thus to speak against them and all the sinful men of the nations.

This verse is in line with the comments on the preceding one, that the calling of the apostles before the various courts was to be turned into an opportunity for speaking the truth. They were not to be worried as to what kind of speeches they were to **lake, for they would be furnished with the necessary material for the speech. In that same hour indicates that the subject matter would be adapted to the circumstances of the occasion when it arrived.

This verse states the means by which the apostles were to speak, that they would be guided by the Spirit of their Father.

The same oposition to truth that would bring the apostles into the courts, will also divide between the members of families. This prediction is made specifically in Luke 12:53 where Jesus is speaking of the results of his teaching.

Hated . . . name's sake. Because of their loyalty to the name of Jesus, men would hate the apostles wherever they labored. Endureth to the end means those who hold out faithful to the end of the persecutions will be saved or divinely blessed.

To endure persecution does not mean that one must needlessly expose himself to possible death. If he can escape without compromising any truth or evading any duty, he should do so and thus be able to do good elsewhere. The apostles would have plenty of places in which to preach, therefore when their work was rejected and their lives endangered in one city, they were to flee into another. Even then they would not have time to visit all the cities in Israel until their period for working would be ended. That was the reason for the restrictions mentioned in verse11.

The word above means the disciple and servant are not any better than their master and lord, or any more entitled to escape persecu- tion than they.

Enough to be as. It should be regarded as a favor not to be any more liable to persecution than they. Since the master of the house has already been virtually called Beelzebub (Matthew 9:34), the servants may expect the like treatment.

The persecutors perform their evil deeds often in an underhanded and cowardly manner. But their works will finally be exposed and all false charges disproved.

Darkness and light are used figuratively, and have the same meaning as the next clause. Jesus taught his apostles many things while they were alone with him, and they were then expected to tell them to others publicly. The housetops were fiat in those times and used very much in the same manner a& our verandas or sidewalks. (See Deuteronomy 22:8; Matthew 24:17; Acts 10:9.) That would give the apostles an opportunity to preach to the people in a public manner.

Mere human beings can cause us to die physically, but Jesus teaches that they cannot go any further in their work of destruction while someone else can. All this proves that death as we use that term does not end it all, hence the materialists are shown to be teachers of false doctrine. God is the One who can destroy (cast) our whole being in hell, therefore we should fear or respect Him. See the note at chapter5:30 for the lexicon explanation of hell.

God's care for his creatures is the point in this verse. A sparrow was of such little commercial value that two of them could be bought for a farthing, one of the smallest of coins; yet every time one of them is brought down God sees it.

Before finishing the subject of the sparrow, Jesus makes direct reference to the value of the human being. Numbered is from the Greek word ARITHMEO, and Thayer defines it with the one word only that we have in our Authorized Version. Robinson defines it, "To number, to count." The meaning is that each hair is counted or considered.

If God takes such notice of the sparrow which has such small value, He certainly will not overlook man who is destined never to cease his existence.

The fear of persecution might cause some to deny Christ, so this verse is properly placed in the midst of that subject. Confess is from HOMOLOCEO, and I shall give Robinson's definition of the word because it is more condensed: "To speak or say together, in common, i. e., the same things; hence to hold the same language, to assent, to accord, to agree with." To confess one, then, means to admit being in agreement with him and endorsing his teaching. Of course Jesus will not need to agree with the teaching of his disciples except to acknowledge that the disciples had accepted the teaching given them by the Lord.

This verse is simply the opposite of the preceding one.

Peace is from EIRENE and the primary definition in Thayer's lexicon is, "A state of national tranquility; exemption from the rage and havoc of war." His definition in our verse is, "Peace between individuals, 1. e., harmony, concord." Jesus uses the word peace in a restricted or figurative sense, and hence the word sword is also thus used, and the meaning will be explained in the verses following.

The conditions described in this verse are the opposite of the specific definition of "peace" in the preceding one. These relatives will be set at variance with each other because some of them will accept the teaching of Christ and some will not.

Not only will distant relatives be opposed to each other, but right in a man's household there will be members who will become his personal enemies because he is determined to accept Christ's teaching.

The only way to prevent the above difficulty is to reject the doctrine of Christ. If one does that it proves that he loves his earthly relatives more than he does Christ, in which case he becomes unworthy of his Lord. That will put him in the class mentioned in verse33and he will be rejected at the last day.

The cross is used figuratively in this place. The original word is defined by Thayer simply, "A cross." However, the same author cites us to some history that explains the language of Jesus as follows: "The judicial usage which compelled those condemned to crucifixion themselves to carry the cross to the place of punishment, gave rise to the proverbial expression [about bearing the cross], which was wont to be used of those who on behalf of God's cause do not hesitate cheerfully and manfully to bear persecutions, troubles, distress,--thus recalling the fate of Christ and the spirit in which he encounters it."

The key word in this verse is life which comes from PSUCHE in both cases. The word has been rendered in the Authorized Version by heart1time, life40 , mind3 , soul58. Among the phrases in Thayer's long definition are the following: "Breath; the vital force; life; that in which there is life; the soul; the seat of the feelings, desires, affections; the soul as an essence which differs from the body and is not dissolved by death." From the above information we may learn that man has an outer and an inner life. Expressed in another way, he has a physical life and an inner life that can be saved spiritually. Both kinds of life must be considered in this verse which will make it read as follows: "He that findeth [or is working for] his earthly life shall lose his spiritual life." Of course the last half of the verse means just the opposite, but we may extend the language and say that if a man actually loses his earthly or outer life (verse28) for the sake of Christ, he will gain eternal life.

Jesus and his Father are one in purpose, and both were upholding the apostles who had been chosen. Of necessity, then, the attitude of the people towards any one of the three would count for all of them.

The apostles were classed as prophets under the new order of things under Christ. To receive one of these in the name of a prophet means to receive him because he is a prophet of the Lord. Prophet's reward means the reward such as a prophet can bestow. The same principle applies to receiving a righteous man for his reward.

These "little ones" are the same disciples referred to in earlier verses of the chapter. Kindness of ever so little a character shown to them is the same as doing so to Jesus and will be rewarded in due time. This is the same lesson that is taught in Matthew 25:40.