Jesus Urges the Disciples to Pray for Workers / 9:35-38 / 92



Jesus Urges the Disciples to Pray for Workers / 9:35-38 / 92

From 9:35 through 10:42, Matthew recorded a second discourse of Jesus, focusing on mission. (The first discourse was the Sermon on the Mount, recorded in chapters 5–7.) Jesus continued to share the Good News of the Kingdom to all who would listen, and he exemplified the task and pattern his disciples would follow after his return to heaven.

9:35 Jesus traveled through all the cities and villages of that area. The Good News about the Kingdom was that the promised and long-awaited Messiah had finally come. His healing miracles were a sign that his teaching was true.

9:36 Wherever Jesus went, crowds gathered, and Jesus felt great pity for them. The word “pity” describes the deep mercy of God. The prophet Ezekiel compared Israel to sheep without a shepherd (Ezekiel 34:5-6; see also Numbers 27:17; 1 Kings 22:17); Jesus saw that the people didn’t know where to go for help. These words stress people’s helplessness without God. Jesus came to be the Shepherd, the one who could show people how to avoid life’s pitfalls (see John 10:14; 1 Peter 2:25).

9:37-38 Jesus looked at the crowds following him and referred to them as a field ripe for harvest, but the workers to bring in the harvest are so few. These “workers” were the disciples, then few in number. Jesus commanded his disciples to pray to the Lord who is in charge of the harvest; ask him to send out more workers for his fields. These workers must warn people of coming judgment and call them to repentance. Many people are ready to give their lives to Christ if someone would show them how. We are to pray that people will respond to this need for workers. Often, when we pray for something, God answers our prayers by using us. Be prepared for God to use you to show another person the way to him. Chapter 10 will describe this mission and what it will involve in more detail.

—Life Application Concise New Testament Commentary

Jesus Sends Out the Twelve Disciples / 10:1-16 / 93

This chapter continues Jesus’ second discourse recorded by Matthew. This second discourse began at 9:35 and ends at 10:42. Matthew 10:1-16, closely parallel to Mark 3:13-19 and 6:7-13, describes Jesus’ appointment of the Twelve for their first apostolic mission. Though this was the first time they went out on their own, they had been given authority from Jesus to carry on the work of preaching and healing.

10:1 Jesus had many disciples (learners), but he appointed twelve to whom he gave authority and special training. These men were his inner circle and received the most intense training. We see the impact of these men throughout the rest of the New Testament. They started the Christian church. The Gospels call these men the “disciples” or the “Twelve”; the book of Acts calls them “apostles.”

The choice of twelve men is highly symbolic. The number twelve corresponds to the twelve tribes of Israel (19:28), showing the continuity between the old religious system and the new one based on Jesus’ message. These men were the righteous remnant (the faithful believers throughout the Old Testament who never abandoned God or his law) who would carry on the work the twelve tribes were chosen to do—to build the community of God. The number was so important that when Judas Iscariot killed himself, the disciples chose another man to replace him (see Acts 1:15-26).

This records the first time Jesus sent these disciples out on their own. These twelve men had Jesus’ authority over the forces of evil. Jesus empowered his disciples to cast out evil spirits. Jesus also gave these disciples power to heal every kind of disease and illness. It was important that they have these powers because Jesus was extending his mission through them. Jesus directly confronted demons and sicknesses. The disciples carried on Jesus’ purpose and his power.

10:2-4 In verse 1, these men are called “disciples”; here, the word apostles is used to stress their role as messengers, “sent-ones.”

The first name recorded was Simon to whom Jesus had given the name Peter (see John 1:42). Peter had been a fisherman (4:18). He became one of three in Jesus’ core group among the disciples. He also confessed that Jesus was the Messiah (16:16). Although, later, Peter would deny ever knowing Jesus, Peter eventually would become a leader in the Jerusalem church, write two letters that appear in the Bible (1 and 2 Peter), and be crucified for his faith.

Andrew was Peter’s brother and also a fisherman (4:18). Andrew had been a disciple of John the Baptist and had accepted John the Baptist’s testimony that Jesus was “the Lamb of God.” He had left John to follow Jesus. Andrew and John were Jesus’ first disciples (John 1:35-40); Andrew then had brought Peter to Jesus (John 1:41-42).

James and John had also been fishermen (4:21). James would become the first apostle to be martyred (Acts 12:2). John would write the Gospel of John, the letters of 1, 2, and 3 John, and the book of Revelation. The brothers may have been related to Jesus (distant cousins); at one point, their mother requested special places for them in Christ’s Kingdom (20:20-28).

Philip was the fourth to meet Jesus (John 1:43). Philip then brought Bartholomew (John 1:45). Philip probably knew Andrew and Peter because they were from the same town, Bethsaida (John 1:44). Scholars think that Bartholomew is the same person as Nathanael. Bartholomew was an honest man (John 1:47).

We often remember Thomas as “Doubting Thomas” because he doubted Jesus’ resurrection (John 20:24-25). But he also loved the Lord and was a man of great courage (John 11:16). When Thomas saw and touched the living Christ, doubting Thomas became believing Thomas.

Matthew, author of this Gospel, described himself by his former profession, probably to show the change that Jesus had made in his life. Also known as Levi, he had been a tax collector (9:9). Thus, he had been a despised outcast, but he had abandoned that corrupt (though lucrative) way of life to follow Jesus.

James is designated as son of Alphaeus to differentiate him from the James in 10:2.

Thaddaeus is also called “Judas son of James” (see Luke 6:16; Acts 1:13).

Simon was probably not a member of the party of Zealots, for that political party did not appear until a.d. 68. Most likely the word zealot indicates zeal for God’s honor and not extreme nationalism; it was an affectionate nickname.

Judas Iscariot. The name “Iscariot” is probably a compound word meaning “the man from Kerioth.” Thus, Judas’s hometown was Kerioth in southern Judea (see Joshua 15:25), making him the only one of the Twelve who was not from Galilee. It was Judas, son of Simon Iscariot (John 6:71), who later betrayed Jesus to his enemies and then committed suicide (27:3-5; Luke 22:47-48).

10:5-6 Jesus gave specific instructions, however, regarding the focus of their ministry: “Don’t go to the Gentiles or the Samaritans.” A “Gentile” was anyone who was not a Jew. The “Samaritans” were a race that resulted from intermarriage between Jews and Gentiles after the Old Testament captivities (see 2 Kings 17:24). This did not mean that Jesus opposed evangelizing Gentiles and Samaritans; in fact, Matthew had already described Jesus’ positive encounter with Gentiles (8:28-34), and John 4 recounts his conversation with a Samaritan woman. Jesus’ command to go only to the people of Israel means that the disciples should spend their time among the Jews (see also 15:24). These words restricted the disciples’ “short-term” mission. Jesus came not to the Jews only, but to the Jews “first” (Romans 1:16). God chose them to tell the rest of the world about him. Later, these disciples would receive the commission to “go and make disciples of all the nations” (28:19). Jewish disciples and apostles preached the gospel of the risen Christ all around the Roman Empire, and soon Gentiles were pouring into the church. The Bible clearly teaches that God’s message of salvation is for all people, regardless of race, sex, or national origin (Genesis 12:3; Isaiah 25:6; 56:3-7; Malachi 1:11; Acts 10:34-35; Romans 3:29-30; Galatians 3:28).

10:7-8 Jesus sent his disciples out to announce that the Kingdom of Heaven was near. Jesus was talking about a spiritual kingdom. The Kingdom is still “near.” Jesus, the Messiah, has already begun his Kingdom on earth in the hearts of his followers. One day the Kingdom will be fully realized.

The disciples were also to use the authority and power Jesus had given them (10:1). He gave the disciples a principle to guide their actions as they ministered to others: Give as freely as you have received. The disciples had received salvation and the Kingdom without cost; they should give their time under the same principle. Because God has showered us with his blessings, we should give generously to others of our time, love, and possessions.

10:9-10 These instructions seem, at first, to be contrary to normal travel plans, but they simply reveal the urgency of the task and its temporary nature. Jesus sent the disciples in pairs (Mark 6:7), expecting them to return with a full report. This was a training mission; they were to leave immediately and travel light, taking along only minimal supplies. They were to depend on God and on the people to whom they ministered (10:11). The disciples were to leave at once, without extensive preparation, trusting in God’s care rather than in their own resources. Jesus said those who work deserve to be fed, meaning that those who minister are to receive care from those to whom they minister (see Luke 10:17; 1 Timothy 5:18). Jesus’ instructions pertained only to this particular mission. Different times and situations would call for different measures, but Christian workers still can reveal the simplicity of Christ when they carry out ministry without excessive worldly entanglements.

10:11 Each pair of disciples would enter a city or village and stay in a worthy person’s house (that is, the home of a believer who had invited them to lodge there during their ministry). The command to stay there until they left the city cautioned them never to offend their hosts by looking for “better” lodging in a home that was more comfortable or socially prominent. To remain in one home would not be a burden for the home owner because the disciples’ stay in each community would be brief. The “worthy” were those who would respond to and believe the gospel message.

10:12-13 As the disciples entered someone’s home, they were to give it a blessing. At this time, people believed that blessings could be given as well as taken back. If it turns out to be a worthy home (that is, had accepted them and their message), then the blessing of peace would stand. But if the household did not accept their message, then the disciples would take back the blessing. The peace returning from that house also indicated judgment to come (10:15). Those who would receive the disciples also would receive the Messiah. Those who cared for God’s emissaries would receive blessing in return (10:40).

10:14 The disciples should also expect rejection, such as Jesus had faced in Decapolis (8:34). So Jesus further instructed that if a village did not welcome them (that is, take them in and offer hospitality) and refused even to listen to them, then they should shake off the dust of that place from their feet as they left.

Shaking off dust that accumulated on one’s sandals showed extreme contempt for an area and its people, as well as the determination not to have any further involvement with them. To shake the dust off one’s feet was a gesture of total repudiation. Shaking off the dust of a place, Jesus said, would be a testimony against the people. Its implications were clear and had eternal consequences. Jesus was making it clear that the listeners were responsible for what they did with the gospel. As long as the disciples had faithfully and carefully presented the message, they were not to blame if the townspeople rejected it. Likewise, we are not responsible when others reject Christ’s message of salvation, but we do have the responsibility to share the gospel clearly and faithfully.

10:15 God had destroyed the wicked cities of Sodom and Gomorrah by fire from heaven because of their wickedness (Genesis 19:24-25). To Jews, the judgment of these cities was a lesson not only in punishment of great evil, but also in the finality of divine judgment. Those who reject the gospel will be worse off on the judgment day than the wicked people of these destroyed cities who never had heard the gospel at all.

10:16 The disciples would go out with the message as sheep among wolves (the “wolves” were the enemies of the believers—in this context probably the Jewish religious leaders). The solution? Be as wary as snakes and harmless as doves. These words may have come from a local proverb. To be “wary as snakes” speaks of prudence or cleverness. To be “harmless as doves” is to be sincere and to have pure intentions. Jesus’ followers would need both to be prepared for the battles that lay ahead. They would need to be unafraid of conflict but also able to deal with it in integrity.

Jesus Prepares the Disciples for Persecution / 10:17-42 / 94

The new movement of Christianity would eventually face great opposition—from Jews and Gentiles alike. While it may not have seemed possible as these disciples roamed the hillsides with this popular teacher, a day would come when some would have to choose between their faith and persecution (or death). Jesus warned that they would need to focus on their mission and turn their defense into a testimony for their faith.

10:17-18 The danger of arrest and persecution would come from without (governors, kings) and from within (courts, synagogues). These persecutions would provide opportunity for witness to the world. Later, the disciples experienced these hardships (Acts 5:40; 12:1-3; 22:19; 2 Corinthians 11:24).

10:19-20 Jesus told the disciples that when (not “if”) they were arrested, they should not worry about what to say in their defense. You will be given the right words at the right time—God’s Spirit would speak through them. The phrase Spirit of your Father is Old Testament language and recalls the inspiration of the prophets. Jesus described the Holy Spirit as a defense lawyer coming to the disciples’ aid. This promise of an infilling of the Holy Spirit was fulfilled in Acts 2, where the Spirit empowered the disciples to speak. Some mistakenly think this means believers do not have to prepare to present the gospel because God will take care of everything. Scripture teaches, however, that we are to make carefully prepared, thoughtful statements (Colossians 4:6). Jesus was telling his followers to prepare but not to worry. He promised special inspiration for times of great need.

10:21-22 Jesus detailed some aspects of the coming persecution. The Jews considered family denunciations and betrayals a sign of the end times. These words may allude to Micah 7:6. This passage speaks of internal corruption in Israel; Jesus said this was a sign of the last days. Not only will faith in Jesus tear families apart, but believers will also find that everyone will hate them. As Jesus’ disciples share his authority, they will also share his sufferings. Those who endure to the end (meaning wholly, completely) will enter into Christ’s Kingdom. Standing firm to the end is not a way to be saved but the evidence that a person is really committed to Jesus. Persistence is not a means to earn salvation; it is the by-product of a truly devoted life.

10:23 While Jesus told the disciples to expect persecution, he also warned them against foolhardiness. If they faced persecution in one town, they were to flee to the next. They ought not cast their pearls before swine (7:6), nor should they abort their ministry in fear. They were to leave and move on if the persecution became too great. Perhaps this is part of being “wary as snakes” (10:16).

“I assure you that I, the Son of Man, will return before you have reached all the towns of Israel.” This difficult sentence has received many interpretations. Following are five:

1. Some have understood this to focus on the immediate context of verses 5-16. The disciples would not have time to go through all the towns before Jesus would catch up with them. This interpretation is too simple, however, given the language in the text that refers to events after the resurrection of Christ. At the time of Matthew’s writing, the disciples had completed the mission, so Jesus obviously was referring to something else.

1. Some suggest that the coming of the Son of Man refers to his coming judgment against the Jews, fulfilled in the destruction of Jerusalem in a.d. 70. But it is an unlikely interpretation to connect the destruction of Jerusalem with the return of the Son of Man.

1. Albert Schweitzer made this the key to his interpretation of Jesus’ understanding of his ministry. Schweitzer explained that Jesus expected the end of time to happen before the disciples finished this mission. When it did not happen, said Schweitzer, Jesus switched to a more active role and tried to force it to come through his crucifixion. This view misinterprets Jesus’ words to apply only to the immediate context (as does number 1 above).

1. Still others explain that the “coming” refers to Jesus’ appearance in triumph after his resurrection.

1. Because of the events of the book of Acts, it seems more likely that Jesus was referring to events after his resurrection. The meaning of his words would be that the task of the mission to the Jews would be so great and so difficult (for many would refuse to believe) that it would not be accomplished even by the time of his second coming.

10:24-25 Jesus used a common proverb stated two ways. A student or servant is not greater than the teacher or master. In Judaism, a student (disciple) shared the daily experiences of his teacher; in pagan cultures, a servant fought beside his master. Both receive the same treatment. The Pharisees had called Jesus the prince of demons when they accused Jesus of using Beelzebub’s power to drive out demons (see 12:24). If Jesus, who is perfect, was called evil, how much more will it happen to Jesus’ followers.

10:26 Jesus’ followers can expect persecution, but they must never be afraid. The gospel mission must be accomplished. The truths entrusted to the disciples will be known no matter what the opposition.

10:27 The darkness is not a picture of sin but of privacy. What Jesus had told them privately they were to proclaim publicly. These phrases describe bold, public proclamation of the truths that Jesus had taught the disciples privately. The disciples had a mission and a responsibility to teach what they learned from Jesus.

10:28 People might be able to kill the body, but they would not be able to touch the soul. The only one worthy of our fear is God, who can destroy both soul and body in hell. The worst that people can do (kill the body) does not compare with the worst that God can do. We are not to be afraid of people, but we are to be afraid of (that is, be in awe of) God.

10:29-31 This awesome God whom we are to fear (10:28) is also the God who cares about the smallest sparrow. When we fear him, we have nothing to worry about because he loves us. Sparrows were the cheapest type of living food sold in the market; a penny was the smallest copper coin. Sparrows were not of high value in the world—a penny could buy two of them. Yet God is so concerned for them that not one falls to the ground without God’s consent. That God knows the number of the very hairs on our heads shows his concern about the most trifling details about each of us. Because God is aware of everything that happens to sparrows, and because he knows every tiny detail about us, Jesus concludes that his followers need never be afraid. Sparrows will fall to the ground; God’s people will die, sometimes by martyrdom. Yet we are so valuable that God sent Jesus, his only Son, to die for us (John 3:16). Because God places such value on us, we need never fear personal threats or difficult trials.

10:32-33 People have a clear choice. Everyone who acknowledges Jesus Christ (that is, publicly confesses faith in or declares allegiance to him) will be acknowledged by Christ before his Father in heaven. Jesus’ followers would face earthly courts of law where they would have to publicly claim to belong to Jesus Christ, usually at their peril (10:17-25). But for the disciple to acknowledge Jesus means that Jesus will claim that disciple as his own before the Father in heaven.

However, the person who denies his relationship to Jesus Christ would in turn face denial by Jesus before the Father. These words refer to those whose true allegiance would be revealed under pressure. Jesus was making the astounding statement that each person’s standing before God is based on his or her relationship to Jesus Christ. Jesus is the advocate whose intercession before God will depend on one’s faithfulness in acknowledging him.

10:34 The Jews believed that when the Messiah came, he would usher in a time of world peace. Jesus’ first arrival would not bring that universal peace. The very nature of Jesus’ claims forces people to make a choice. They must choose to believe who he said he is, or they must choose to reject him. Jesus did not come to bring peace but a sword (that is, division) that separates families, friends, and nations. Conflict and disagreement will arise between those who choose to follow Christ and those who do not. In saying this, Jesus was not encouraging disobedience to parents or conflict at home. Rather, he was showing that his presence demands a decision.

10:35-36 Jesus was quoting from Micah 7:6 (already alluded to in 10:21). In Micah, these divisive conditions led to a yearning for the Messiah; in this context they were caused by the Messiah’s coming. Jesus explained the response to his call—there will inevitably be conflict between those who respond and those who do not. Sometimes the reaction is violent, and angry family members become like enemies. Jesus did not come to make such divisions happen; instead, his coming, his words, and his call inevitably will cause conflict between those who accept him and those who reject him.

10:37 Jesus did not force his followers to break family ties to follow him (as opposed to some present-day cults). Jesus was pointing out that his disciples must have singular loyalty to him. When discipleship conflicts with family loyalty, following Jesus must take the priority over natural love of family. If one must choose, one must take Jesus.

10:38 These words applied to the disciples and to all who want to be worthy of Jesus (“worthy” meaning willing to follow and serve, as in 10:11). To take up your cross was a vivid illustration of the humility and submission that Jesus asked of his followers. When Jesus used this picture of his followers taking up their crosses to follow him, the people knew what it meant. For some, taking up the cross might indeed mean death; for all, it means denying self. To follow Christ is a moment-by-moment decision, requiring denial of self. Following Jesus means taking the same road of sacrifice and service that he took. The blessing for us is that he walks with us along the way.

10:39 This verse is a positive and negative statement of the same truth: Clinging to this life may cause us to forfeit the best from Christ in this world and in the next. The Christian life is a paradox: To attempt to find (or save) your life means only to lose it. A person who “finds” his or her life to satisfy desires and goals apart from God ultimately “loses” life. Not only does that person lose the eternal life offered only to those who believe and accept Christ as Savior, but he or she loses the fullness of life promised to those who believe. By contrast, those who willingly “lose” their lives for the sake of Christ actually “find” them. They will receive great reward in God’s Kingdom. To lose one’s life for Christ’s sake refers to a person refusing to renounce Christ, even if the punishment were death.

It would be easier to give one’s life in battle or in martyrdom than what Christ actually asks of us. Not only does Christ demand loyalty over family, he also demands loyalty over every part of our life. The more we love this life’s rewards (leisure, power, popularity, financial security), the more we will discover how empty they really are. The best way to “find” life, therefore, is to loosen our greedy grasp on earthly rewards so that we can be free to follow Christ. We must risk pain, discomfort, conflict, and stress. We must acknowledge Christ’s claim over our destiny and our career. In doing so, we will inherit eternal life and begin at once to experience the benefits of following Christ.

10:40-42 In 10:11-14, Jesus described how the disciples should go about their ministry—staying in homes of worthy people. Those who would welcome the disciples would receive great reward. The word “welcomes” may refer both to hospitality (receiving the messenger) as well as conversion (receiving the message). Jesus’ representatives carry all his authority. Those who welcome the disciples welcome Jesus; those who welcome Jesus welcome the Father who sent Jesus. Again Jesus unmistakably claims his relationship to God. Jesus spoke these words to his twelve disciples, but then repeated the saying three more times using prophets, righteous people, and little ones. To give a cup of cold water was an important act of courtesy and hospitality. The disciples definitely were “little ones” who were insignificant and despised in the eyes of the world. Those who would welcome the disciples merely because they were disciples would not lose their reward. Because the disciples would come with God’s authority, their acceptance by people would test the people’s attitudes toward God. It is that attitude that leads either to reward or loss of reward.

—Life Application Concise New Testament Commentary

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