Matthäus 10:1 Kommentar

This chapter is an ordination sermon, which our Lord Jesus preached, when he advanced his twelve disciples to the degree and dignity of apostles. In the close of the foregoing chapter, he had stirred up them and others to pray that God would send forth labourers, and here we have an immediate answer to that prayer: while they are yet speaking he hears and performs. What we pray for, according to Christ's direction, shall be given, Now here we have, I. The general commission that was given them (Mat 10:1). II. The names of the persons to whom this commission was given (Mat 10:2-4). III. The instructions that were given them, which are very full and particular; 1. Concerning the services they were to do; their preaching; their working miracles; to whom they must apply themselves; how they must behave themselves; and in what method they must proceed (Mat 10:5-15). 2. Concerning the sufferings they were to undergo. They are told what they should suffer, and from whom; counsels are given them what course to take when persecuted, and encouragements to bear up cheerfully under their sufferings (v. 16-42). These things, though primarily intended for direction to the apostles, are of use to all Christ's ministers, with whom, by his word, Christ, and will be always to end the world.

Here we are told, I. Who they were that Christ ordained to be his apostles or ambassadors; they were his disciples, Mat 10:1. He had called them some time before to be disciples, his immediate followers and constant attendants, and he then told them that they should be made fishers of men, which promise he now performed. Note, Christ commonly confers honours and graces by degrees; the light of both, like that of the morning, shines more and more. All this while Christ had kept these twelve, 1. In a state of probation. Though he knows what is in man, though he knew from the first what was in them (Joh 6:70), yet he took this method to give an example to his church. Note, The ministry being a great trust, it is fit that men should be tried for a time, before they are entrusted with it. Let them first be proved, Ti1 3:10. Therefore, hands must not be laid suddenly on any man, but let him first be observed as a candidate and probationer, a proposant (that is the term the French churches use), because some men's sins go before, others follow, Ti1 5:22. 2. In a state of preparation. All this while he had been fitting them for this great work. Note, Those whom Christ intends for, and calls to, any work, he first prepares and qualifies, in some measure, for it. He prepared them, (1.) By taking them to be with him. Note, The best preparative for the work of the ministry, is an acquaintance and communion with Jesus Christ. They that would serve Christ, must first be with him (Joh 12:26). Paul had Christ revealed, not only to him, but in him, before he went to preach him among the Gentiles, Gal 1:16. By the lively acts of faith, and the frequent exercise of prayer and meditation, that fellowship with Christ must be maintained and kept up, which is a requisite qualification for the work of the ministry. (2.) By teaching them; they were with him as scholars or pupils, and he taught them privately, besides the benefit they derived from his public preaching; he opened the scriptures to them, and opened their understandings to understand the scriptures: to them it was given to know the mysteries of the kingdom of heaven, and to them they were made plain. Note, They that design to be teachers must first be learners; they must receive, that they may give; they must be able to teach others, Ti2 2:2. Gospel truths must be first committed to them, before they be commissioned to be gospel ministers. To give men authority to teach others, that have not an ability, is but a mockery to God and the church; it is sending a message by the hand of a fool, Pro 26:6. Christ taught his disciples before he sent them forth (Mat 5:2), and afterwards, when he enlarged their commission, he gave them more ample instructions, Act 1:3. II. What the commission was that he gave them. 1. He called them to him, Mat 10:1. He had called them to come after him before; now he calls them to come to him, admits them to a greater familiarity, and will not have them to keep at such a distance as they had hitherto observed. They that humble themselves shall thus be exalted. The priests under the law were said to draw near and approach unto God, nearer than the people; the same may be said of gospel ministers; they are called to draw near to Christ, which, as it is an honour, so should strike an awe upon them, remembering that Christ will be sanctified in those that come nigh unto him. It is observable, that when the disciples were to be instructed, they came unto him of their own accord, Mat 5:1. But now they were to be ordained, he called them. Note, It well becomes the disciples of Christ to be more forward to learn than to teach. In the sense of our own ignorance, we must seek opportunities to be taught; and in the same sense we must wait for a call, a clear call, ere we take upon us to teach others; for no man ought to take this honour to himself. 2. He gave them power, exousian, authority in his name, to command men to obedience, and for the confirmation of that authority, to command devils too into a subjection. Note, All rightful authority is derived from Jesus Christ. All power is given to him without limitation, and the subordinate powers that be are ordained of him. Some of his honour he put on his ministers, as Moses put some of his on Joshua. Note, It is an undeniable proof of the fulness of power which Christ used as Mediator, that he could impart his power to those he employed, and enable them to work the same miracles that he wrought in his name. He gave them power over unclean spirits, and over all manner of sickness. Note, The design of the gospel was to conquer the devil and to cure the world. These preachers were sent out destitute of all external advantages to recommend them; they had no wealth, nor learning, nor titles of honour, and they made a very mean figure; it was therefore requisite that they should have some extraordinary power to advance them above the scribes. (1.) He gave them power against unclean spirits, to cast them out. Note, The power that is committed to the ministers of Christ, is directly levelled against the devil and his kingdom. The devil, as an unclean spirit, is working both in doctrinal errors (Rev 16:13), and in practical debauchery (Pe2 2:10); and in both these, ministers have a charge against him. Christ gave them power to cast him out of the bodies of people; but that was to signify the destruction of his spiritual kingdom, and all the works of the devil; for which purpose the Son of God was manifested. (2.) He gave them power to heal all manner of sickness. He authorized them to work miracles for the confirmation of their doctrine, to prove that it was of God; and they were to work useful miracles for the illustration of it, to prove that it is not only faithful, but well worthy of all acceptation; that the design of the gospel is to heal and save. Moses's miracles were many of them for destruction; those Mahomet pretended to, were for ostentation; but the miracles Christ wrought, and appointed his apostles to work, were all for edification, and evince him to be, not only the great Teacher and Ruler, but the great Redeemer, of the world. Observe what an emphasis is laid upon the extent of their power to all manner of sickness, and all manner of disease, without the exception even of those that are reckoned incurable, and the reproach of physicians. Note, In the grace of the gospel there is a salve for every sore, a remedy for every malady. There is no spiritual disease so malignant, so inveterate, but there is a sufficiency of power in Christ, for the cure of it. Let none therefore say there is no hope, or that the breach is wide as the sea, that cannot be healed. III. The number and names of those that were commissioned; they are made apostles, that is, messengers. An angel, and an apostle, both signify the same thing - one sent on an errand, an ambassador. All faithful ministers are sent of Christ, but they that were first, and immediately, sent by him, are eminently called apostles, the prime ministers of state in his kingdom. Yet this was but the infancy of their office; it was when Christ ascended on high that he gave some apostles, Eph 4:11. Christ himself is called an apostle (Heb 3:1), for he was sent by the Father, and so sent them, Joh 20:21. The prophets were called God's messengers. 1. Their number was twelve, referring to the number of the tribes of Israel, and the sons of Jacob that were the patriarchs of those tribes. The gospel church must be the Israel of God; the Jews must be first invited into it; the apostles must be spiritual fathers, to beget a seed to Christ. Israel after the flesh is to be rejected for their infidelity; these twelve, therefore, are appointed to be the fathers of another Israel. These twelve, by their doctrine, were to judge the twelve tribes of Israel, Luk 22:30. These were the twelve stars that made up the church's crown (Rev 12:1): the twelve foundations of the new Jerusalem (Rev 21:12, Rev 21:14), typified by the twelve precious stones in Aaron's breast-plate, the twelve loaves on the table of show-bread, the twelve wells of water at Elim. This was that famous jury (and to make it a grand jury, Paul was added to it) that was impanelled to enquire between the King of kings, and the body of mankind; and, in this chapter, they have their charge given them, by him to whom all judgment was committed. 2. Their names are here left upon record, and it is their honour; yet in this they had more reason to rejoice, that their names were written in heaven (Luk 10:20), while the high and mighty names of the great ones of the earth are buried in the dust. Observe, (1.) There are some of these twelve apostles, of whom we know no more, from the scripture, than their names; as Bartholomew, and Simon the Canaanite; and yet they were faithful servants to Christ and his church. Note, all the good ministers of Christ are not alike famous, nor their actions alike celebrated. (2.) They are names by couples; for at first they were sent forth two and two, because two are better than one; they would be serviceable to each other, and the more serviceable jointly to Christ and souls; what one forgot the other would remember, and out of the mouth of two witnesses every word would be established. Three couple of them were brethren; Peter and Andrew, James and John, and the other James and Lebbeus. Note, Friendship and fellowship ought to be kept up among relations, and to be made serviceable to religion. It is an excellent thing, when brethren by nature are brethren by grace, and those two bonds strengthen each other. (3.) Peter is named first, because he was first called; or because he was the most forward among them, and upon all occasions made himself the mouth of the rest, and because he was to be the apostle of the circumcision; but that gave him no power over the rest of the apostles, nor is there the least mark of any supremacy that was given to him, or ever claimed by him, in this sacred college. (4.) Matthew, the penman of this gospel, is here joined with Thomas (Mat 10:3), but in two things there is a variation from the accounts of Mark and Luke, Mar 3:18; Luk 6:15. There, Matthew is put first; in that order it appears he was ordained before Thomas; but here, in his own catalogue, Thomas is put first. Note, It well becomes the disciples of Christ in honour to prefer one another. There, he is only called Matthew, here Matthew the publican, the toll-gatherer or collector of the customs, who was called from that infamous employment to be an apostle. Note, It is good for those who are advanced to honour with Christ, to look unto the rock whence they were hewn; often to remember what they were before Christ called them, that thereby they may be kept humble, and divine grace may be the more glorified. Matthew the apostle was Matthew the publican. (5.) Simon is called the Canaanite, or rather the Canite, from Cana of Galilee, where probably he was born; or Simon the Zealot, which some make to be the signification of Kananitēs. (6.) Judas Iscariot is always named last, and with that black brand upon his name, who also betrayed him; which intimates that from the first, Christ knew what a wretch he was, that he had a devil, and would prove a traitor; yet Christ took him among the apostles, that it might not be a surprise and discouragement to his church, if, at any time, the vilest scandals should break out in the best societies. Such spots there have been in our feasts of charity; tares among the wheat, wolves among the sheep; but there is a day of discovery and separation coming, where hypocrites shall be unmasked and discarded. Neither the apostleship, nor the rest of the apostles, were ever the worse for Judas's being one of the twelve, while his wickedness was concealed and did not break out.

And when he had called to him his twelve disciples,.... These persons had been for some time called by the grace of God, and were already the disciples of Christ, and such as were more familiar and intimate with him, than others, that went by that name. They had sat down at his feet, and had received of his words; they had heard his doctrines, and had seen his miracles, and had been by him training up for public work; but as yet had not been called and sent forth to enter on such service: but now all things being ready, they being properly instructed, and the time for the conversion of a large number of souls being up, he called them together privately; and gave them a commission to preach the Gospel, ordained them ministers of the word, and installed them into the office of apostleship. The number "twelve", is either in allusion to the twelve spies that were sent by Moses into the land of Canaan, or to the twelve stones in Aaron's breast plate; or to the twelve fountains the Israelites found in the wilderness; or to the twelve oxen on which the molten sea stood in Solomon's temple; or to the twelve gates in Ezekiel's temple; or rather, to the twelve patriarchs, and the tribes which sprung from them; that as they were the fathers of the Jewish nation, which was typical of God's chosen people; so these were to be the instruments of spreading the Gospel, not only Judea, but in all the world, and of planting Christian churches there. And that they might appear to come forth with authority, and that their doctrine might be confirmed, he gave them power against unclean spirits, to cast them out; or "over all devils", as Luk 9:1. It was usual with the Jews to call a demon or devil , "an unclean spirit"; especially such as frequented burying places: so in one place (l), an unclean spirit is interpreted by the gloss, , "the spirit of the demons", or devils; and in another (m) place, , "the demon of the graves"; where necromancers sought to be, that these spirits might be their familiars, and assist them in their enchantments: accordingly the devils are here called, "unclean spirits"; being in themselves, in their own nature, unclean, and being the cause and means of defiling others, and delighting in impure persons, places, and things. There were many of these spirits, who, because of the great impiety of the Jews, the prevalence of magic arts among them, and by divine permission, had at this time taken possession of great numbers of persons; whereby Christ had an opportunity of giving proof of his deity, of his being the Messiah, the seed of the woman, that should bruise the serpent's head, by his ejecting them; and of confirming the mission of his disciples, and establishing the doctrine preached by them, by giving them power and authority over them, to cast them out also: and whereas various diseases frequently followed and attended such possessions; he likewise gave them power to heal all manner of sicknesses, and all manner of diseases, as he himself had done. The expressions are very full and strong, and include all sorts of maladies incident to human bodies, either of men or women; all distempers natural or preternatural, curable or incurable, by human methods: so that at the same time they were sent to preach the Gospel, for the cure of the souls of men, they were empowered to heal the diseases of their bodies; and which, one should think, could not fail of recommending them to men, and of ingratiating them into their affections. (l) T. Bab. Chagiga, fol. 3. 2. (m) T. Bab. Sanhedrim, fol. 65. 2.

"And when He had called unto Him," it saith, "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." Still the Spirit was not yet given. For "there was not yet," it saith, "a Spirit, because that Jesus was not yet glorified." How then did they cast out the spirits? By His command, by His authority. And mark, I pray thee, also, how well timed was the mission. For not at the beginning did He send them; but when they had enjoyed sufficiently the advantage of following Him, and had seen a dead person raised, and the sea rebuked, and devils expelled, and a paralytic new-strung, and sins remitted, and a leper cleansed, and had received a sufficient proof of His power, both by deeds and words, then He sends them forth: and not to dangerous acts, for as yet there was no danger in Palestine, but they had only to stand against evil speakings. However, even of this He forewarns them, I mean of their perils; preparing them even before the time, and making them feel as in conflict by His continual predictions of that sort.

The kind and merciful Lord and Master does not begrudge his followers and disciples their powers. Even as he had healed every disease and every infirmity, he empowered his apostles to heal every disease and every infirmity. But there is a great gap between having and granting, between giving and receiving. Whatever he does, he does in the power of the Lord. Whatever they do, they display their own weakness and the power of the Lord, saying, “In the name of Jesus, arise and walk.” It must be noted, further, that the power to work miracles is granted to the apostles even to the twelfth man.

(Chapter 10, Verse 1) And having called his twelve disciples together, he gave them power over unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. The kind and merciful Lord and Master does not withhold His powers from His servants and disciples. And just as he had healed all manner of sickness and all manner of disease, he also granted the apostles the power to heal all manner of sickness and all manner of disease among the people. But there is a great difference between having and giving, donating and receiving. Whatever he does, he does it by the power of the Lord: they, if they do anything, confess their weakness and the power of the Lord, saying: In the name of Jesus, rise up and walk (Acts 3:6). It should be noted that in the twelfth place, the power of signs is granted to the apostles.

A kind and merciful Lord and Master does not envy His servants and disciples a share in His powers. As Himself had cured every sickness and disease, He imparted the same power to His Apostles. But there is a wide difference between having and imparting, between giving and receiving. Whatever He does He does with the power of a master, whatever they do it is with confession of their own weakness, as they speak, In the name of Jesus rise and walk. (Acts 3:6.)

These therefore He chose for His disciples, whom also He named Apostles, humbly born without honour, without learning, that whatever they should do that was great, it was He that should be in them and should do it. He had among them one that was evil, whom He should use in the accomplishment of His Passion, and who should be an example to His Church of suffering evil men.

The Evangelist had related above that the Lord exhorted His disciples to pray the Lord of the harvest to send labourers into His vineyard; and He now seems to be fulfilling what He had exhorted them to. For the number twelve is a perfect number, being made up of the number six, which has perfection because it is formed of its own parts, one, two, three, multiplied into one another; and the number six when doubled amounts to twelve. Wherein is openly showed that the multitude were troubled not with one single kind of affliction, but with many, and this was His pity for the multitude, to give His disciples power to heal and cleanse them.

For the number twelve, which is made up of three into four, denotes that through the four quarters of the world they were to preach the faith of the holy Trinity.

(cf. Tertull. cont. Marc. iv. 13.) This number is typified by many things in the Old Testament; by the twelve sons of Jacob, by the twelve princes of the children of Israel, by the twelve running springs in Helim, by the twelve stones in Aaron's breastplate, by the twelve loaves of the show-bread, by the twelve spies sent by Moses, by the twelve stones of which the altar was made, by the twelve stones taken out of Jordan, by the twelve oxen which bare the brazen sea. Also in the New Testament, by the twelve stars in the bride's crown, by the twelve foundations of Jerusalem which John saw, and her twelve gates.

"And when He had called unto Him His twelve disciples, He gave them authority over unclean spirits, to cast them out, and to heal every disease and every infirmity." He chose twelve disciples according to the number of the twelve tribes. He gave them power, although indeed they were few, and sent them out. For few are they who walk the narrow way. He granted them the power to work miracles so that having first caused astonishment by the miracles, the disciples would then have receptive listeners for their teaching.

(ord.) From the healing of Peter's wife's mother to this place there has been a continued succession of miracles; and they were done before the Sermon upon the Mount, as we know for certain from Matthew's call, which is placed among them; for he was one of the twelve chosen to the Apostleship upon the mount. He here returns to the order of events, taking it up again at the healing of the centurion's servant; saying, And calling to him his twelve disciples.

Having presented his doctrine, he now appoints ministers, who are described by number, power and listing of their names. By number: hence he says, he called to him his twelve disciples. Why twelve? In order to show the conformity between the New and the Old Testaments, because in the Old there were twelve patriarchs; and the disciples were also twelve. The second reason was to show the power and effects accomplished through them. For this number is composed by multiplying three by four, i.e., four three times or three four times. By the three the Trinity is signified; by the four the world. Therefore, it expresses that their preachers should be spread over the whole world; hence Mark (16:15): "Go into the whole world and preach the gospel to every creature." Also to denote perfection, because twelve consists of two sixes; but six is a perfect number, because its parts are few. For it is made from one, two and three, and those parts added together make six. Hence he called that many to denote perfection: "Be perfect, as your heavenly Father is perfect" (Mt 5:48). He follows with their power, because he gave them power..., namely, to do or be able to do as he did. And not only what he did but greater (Jn 14:12). For there is no record that the sick were cured by Christ's shadow, as is recorded of the many cured by Peter's shadow falling on them (Acts 5:15). Power over unclean spirits, to cast them out. Hence he did not will that they cast them out as he did; but he did it by his word, but they in the name of Christ. Hence Mark (16:17): "In my name they shall cast out demons..." And not only the power to cast out demons, but to heal every disease and every infirmity: "They will lay their hands on the sick and they will recover" (Mk 16:18). But if you ask why that power is not given to preachers now, Augustine answers that already visible is the greatest miracle, namely, that the entire world has been converted. Therefore, either there were miracles performed, and then I have proved my point; or if there were not, that is the greatest, because the entire world has been converted by fishermen, the lowliest of men.

MISSION OF THE TWELVE APOSTLES. ( = Mar 6:7-13; Luk 9:1-6). (Mat 10:1-5) And when he had called unto him his twelve disciples, he gave them power--The word signifies both "power," and "authority" or "right." Even if it were not evident that here both ideas are included, we find both words expressly used in the parallel passage of Luke (Luk 9:1) --"He gave them power and authority"--in other words, He both qualified and authorized them. against--or "over."