Mat 10:2-14 | Barnes | STEP | Verse 2. The account which follows is more fully given in . Both of those evangelists have recorded the circumstances of their appointment. They agree in saying it was done on a mountain; and, according to Luke, it was done before the sermon on the mount was delivered, perhaps on the same mountain, near Capernaum. Luke adds, that the night previous had been spent in prayer to God. . Simon, who is called Peter . Peter means a rock. He was also called Cephas, . This was a Syro-Chaldaic word, signifying the same as Peter. This name was given probably in reference to the resoluteness and firmness which he was to exhibit in preaching the gospel. Before the Saviour's death he was rash, impetuous, and unstable. Afterwards, as all history affirms, he was firm, zealous, steadfast, and immovable. He was crucified at Rome with his head downwards, thinking it too great an honour to die as his Master did. . James the son of Zebadee, and John his brother . This James was slain by Herod in a persecution, Ac 12:2 . The other James, the son of Alpheus, was stationed at Jerusalem, and was the author of the epistle that bears his name. See . A James is mentioned, ( ) as the Lord's brother . It has not been easy to ascertain why he was thus called. He is here called the son of Alpheus , that is, of Cleophas, . Alpheus and Cleophas were but different ways of writing and pronouncing the same name. This Mary, called the mother of James and Joses, is called the wife of Cleophas, . (u) "names"

Matthew 10:2-14

Verse 2. The account which follows is more fully given in Mk 3:13-18, Lk 6:12-19. Both of those evangelists have recorded the circumstances of their appointment. They agree in saying it was done on a mountain; and, according to Luke, it was done before the sermon on the mount was delivered, perhaps on the same mountain, near Capernaum. Luke adds, that the night previous had been spent in prayer to God. Lk 6:12.

Simon, who is called Peter. Peter means a rock. He was also called Cephas, Jn 1:42, 1Cor 1:12, 3:22, 15:5, Gal 2:9. This was a Syro-Chaldaic word, signifying the same as Peter. This name was given probably in reference to the resoluteness and firmness which he was to exhibit in preaching the gospel. Before the Saviour's death he was rash, impetuous, and unstable. Afterwards, as all history affirms, he was firm, zealous, steadfast, and immovable. He was crucified at Rome with his head downwards, thinking it too great an honour to die as his Master did. Jn 21:18.

James the son of Zebadee, and John his brother. This James was slain by Herod in a persecution, Ac 12:2. The other James, the son of Alpheus, was stationed at Jerusalem, and was the author of the epistle that bears his name. See Gal 1:19, 2:9, Acts 15:13. A James is mentioned, (Gal 1:19) as the Lord's brother. It has not been easy to ascertain why he was thus called. He is here called the son of Alpheus, that is, of Cleophas, Jn 19:25. Alpheus and Cleophas were but different ways of writing and pronouncing the same name. This Mary, called the mother of James and Joses, is called the wife of Cleophas, Jn 19:25.

(u) "names" Lk 6:13 Verse 3. Lebbaeus, whose surname was Thaddeus. These two words have the same signification in Hebrew. Luke calls him Judas, by a slight change from the name Thaddaeus. Such changes are common in all writings. Verse 4. Simon the Canaanite. Luke calls him Simon Zelotes, the zealous. It is probable that he was one of a small sect of the Jews called Zealots, on account of peculiar zeal in religion. His native place was probably Cana. Afterwards he might with propriety be called by either title.

Judas Iscariot. It is probable this name was given to him to designate his native place. Carioth was a small town in the tribe of Judah. Verse 5. Into the way of the Gentiles. That is, among the Gentiles, or nowhere but among the Jews. The full time for preaching the gospel to the Gentiles was not come. It was proper that it should be first preached to the Jews, the ancient covenant people of God, and the people among whom the Messiah was born. He afterwards gave them a charge to go into all the world, Mt 28:19.

And into any city of the Samaritans enter ye not, The Samaritans occupied the country formerly belonging to the tribe of Ephraim and the half-tribe of Manasseh. This region was situated between Jerusalem and Galilee; so that in passing from the one to the other, it was a direct course to pass through Samaria. The capital of the country was Samaria, formerly a large and splendid city; It was situated about fifteen miles to the north-west of the city of Shechem or Sychar, Jn 4:6, and about forty miles to the north of Jerusalem. For a description of this city, Is 28:1. Sychar or Shechem was also a city in the limits of Samaria.

This people was formerly composed of a few of the ten tribes, and a mixture of foreigners. When the ten tribes were carried away into captivity to Babylon, the king of Assyria sent people from Cuthah, Ava, Hamath, and Sepharvaim, to inhabit their country, 2Kgs 17:24, Ezr 4:2-11. These people at first worshipped the idols of their own nations. But being troubled with lions, which had increased greatly while the country remained uninhabited, they supposed it was because they had not honoured the God of the country. A Jewish priest was therefore sent to them from Babylon, to instruct them in the Jewish religion. They were instructed partially from the books of Moses; but still retained many of their old rites and idolatrous customs, and embraced a religion made up of Judaism and idolatry, 2Kgs 17:26-28.

The grounds of difference between the two nations were the following :--

(1.) The Jews, after their return from Babylon, set about rebuilding their temple. The Samaritans offered to aid them. The Jews, however, perceiving that it was not from a love of true religion, but that they might obtain a part of the favors granted to the Jews by Cyrus, rejected their offer. The consequence was, that a state of long and bitter animosity arose between them and the Jews.

(2.) While Nehemiah was engaged in building the walls of Jerusalem, the Samaritans used every art to thwart him in his undertaking, Neh 6:1-14.

(3.) The Samaritans at length obtained leave of the Persian monarch to build a temple for themselves. This was erected on Mount Gerizim, and they strenuously contended that that was the place designated by Moses as the place where the nation should worship. Sanballat, the leader of the Samaritans, constituted his son-in-law, Manasses, high priest. The religion of the Samaritans thus became perpetuated, and an irreconcilable hatred arose between them and the Jews. Jn 4:20.

(4.) Afterwards Samaria became a place of resort for all the outlaws of Judea. They received willingly all the Jewish criminals, and refugees from justice. The violators of the Jewish laws, and those who had been excommunicated, betook themselves for safety to Samaria, and greatly increased their numbers and the hatred which subsisted between the two nations.

(5.) The Samaritans received only the five books of Moses, and rejected the writings of the prophets, and all the Jewish traditions. From these causes arose an irreconcilable difference between them, so that the Jews regarded them as the worst of the human race, (Jn 8:48) and had no dealings with them, Jn 4:9.

Our Saviour, however, preached the gospel to them afterwards, (Jn 4:6-26) and the apostles imitated his example, Acts 8:25. The gospel was, however, first preached to the Jews.

(v) "Samaritans" 2Kgs 17:24, Jn 4:5,9,20 Verse 6. But go rather to the lost sheep, etc. That is, to the Jews. He regarded them as wandering and lost, like sheep straying without a shepherd. They had been the chosen people of God; they had long looked for the Messiah; and it was proper that the gospel should be first offered to them.

(w) "go rather" Acts 13:46 (x) "lost sheep" Ps 119:176, Is 53:6, Jer 1:6,17, Eze 34:5,6,8 1Pet 2:25 Verse 7. The kingdom of heaven is at hand. Or, more literally, the reign of heaven, or of God, draws near. Mt 3:2.

(y) "saying" Mt 3:2, 4:17, Lk 9:2, 10:9 Verse 8. Freely ye have received, freely give. That is they were not to sell their favours of healing, preaching, etc. They were not to make a money-making business of it, to bargain specially to heal for so much, and to cast out devils for so much. This, however, neither then nor afterwards precluded them from receiving a competent support. See Lk 10:7, 1Cor 9:8-14, 1Timm 5:18.

(z) "cast out devils" Acts 8:18,20 Verses 9-15. See also Mk 6:8-11, Lk 9:3-5. In both these places the substance of this account is given, though not so particularly as in Matthew. The general subject is, the instructions given to the apostles.

Verse 9. Nor brass. This prohibition of gold, silver, and brass, was designed to prevent their preparing money for their journey. Pieces of money of small value were made of brass.

In your purses. Literally, in your girdles. Mt 5:38-41. A girdle or sash was an indispensable part of the dress. This girdle was made hollow, and answered the purpose of a purse. It was convenient, easily borne, and safe.

(1) "Provide" or, "get" (a) "neither gold" Lk 22:35, 1Cor 9:7 Verse 10. Neither scrip. That is, knapsack. It was made of skin or coarse cloth, to carry provisions in. It was commonly hung around the neck. As they were to be provided for on their way, it was unnecessary to provide a store of provisions.

Neither two coats. Mt 5:40.

Neither shoes. The original is the word commonly rendered sandals. Mt 3:11.

Mark says, in recording this discourse, "but be shod with sandals." Between this and Matthew there is an apparent contradiction; but there is really no difference. According to Matthew, Jesus does not forbid their wearing the sandals, which they probably had on, but only forbids their supplying themselves with more, or with superfluous ones. Instead of making provision for their feet when their present shoes were worn out, they were to trust to Providence to be supplied, and go as they were. And the meaning of the two evangelists may be thus expressed: "Do not procure anything more for your journey than you have on. Go as you are, shod with sandals, without making any preparation."

Nor yet staves. In the margin, in all the ancient versions, and in the common Greek text, it is in the singular number, nor yet A STAFF. But Mark says that they might have a staff: "Jesus commanded them that they should take nothing for their journey, save a staff only. To many this would appear to be a contradiction. Yet the spirit of the instruction, the main thing that the writer aims at, is the same. That was, that they were to go just as they were, to trust to Providence, and not to spend any time in making preparation for their journey. Some of them, probably, when he addressed them had staves, and some had not. To those who had he did not say that they should throw them away, as the instructions he was giving might seem to require, but suffered them to take them, (Mark.) To those who had not, he said they should not spend time in procuring them, (Matthew,) but all go just as they were.

The workman is worthy of his meat. This implies that they were to expect proper supply for their wants from those who were benefited. They were not to make bargain and sale of the power of working miracles, but they were to expect competent support from preaching the gospel; and that not merely as a gift, but because they were worthy of it, and had a right to it.

(2) "staves" "staff" (b) "for the workman" Lk 10:7 Verse 11. Who in it is worthy. That is, who fix it sustains a fair character will be able and disposed to show you hospitality, and will treat you kindly. This shows that they were not suddenly and needlessly to throw themselves in the way of insult or want.

And there abide. There remain; as Luke adds, "Go not from house to house." They were to content themselves with one house; not to wander about in the manner of vagrants and mendicants; not to appear to be men of idleness, and fond of change; not to seem dissatisfied with the hospitality of the people; but to show that they had regular, important business; to show that they valued their time, were disposed to give themselves to labour, prayer, and meditation; and to be intent only on the business for which he had sent them. If ministers of the gospel are useful, it will be by not spending their time in idle chitchat, and wandering about as if they had nothing to do; but in an honest and laborious improvement of every moment in study, prayer, preaching, and religious visiting their people. Verse 12. And when ye come into an house, salute it. The word house, here, evidently means family, as it does in the following verse. See also Mt 12:25, Jn 4:53, "And himself believed and his whole house." The apostles were directed to salute the family, to show them the customary tokens of respect, and to treat them with civility. Religion never requires or permits its friends to outrage the common rules of social intercourse. It demands of them to exhibit to all the customary and proper tokens of respect, according to their age and station, 1Pet 2:12-25, 3:8-11, Php 4:8. For the mode of salutation, Lk 10:4, Lk 10:5. Verse 13. If the house be worthy. That is, if the family be worthy, or be willing to receive you as my disciples.

Let your peace come upon it. That is, let the peace or happiness which you seek, or for which you pray, in saluting it, Lu 10:5 come upon it; or seek their peace and happiness by prayer, instruction, by remaining with them, and imparting to them the blessings of the gospel.

But if it be not worthy, etc. If the family be unwilling to receive you; if they show themselves unfriendly to you and your message, let your peace return to you. This is a Hebrew mode of saying that your peace should not come upon it, Ps 35:13. It is a mode of speaking derived from bestowing a gift. If people were willing to receive it, they derived the benefit from it; if not, then of course the present came back, or remained in the hand of the giver. So Christ figuratively speaks of the peace which their labour would confer. If received kindly and hospitably by the people, they would confer on them most valuable blessings. If rejected and persecuted, the blessings which they sought for others would come upon themselves. They would reap the benefit of being cast out and persecuted for their Master's sake, Mt 5:10.

(c) "return to you" Ps 35:13 Verse 14. Shake off the dust of your feet. The Jews taught uniformly that the dust of the Gentiles was impure, and was to be shaken off. To shake off the dust from the feet, therefore, was a significant act, denoting that they regarded them as impure, profane, and heathenish, and unworthy of their instruction, and that they declined all further connexion with them. It is recorded that this was actually done by some of the apostles. See Acts 13:51, 18:6.

(d) "shake off the dust" Neh 5:13, Acts 13:51, 18:6