Matteo 10:5 Commento

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.

We have here the instructions that Christ gave to his disciples, when he gave them their commission. Whether this charge was given them in a continued discourse, or the several articles of it hinted to them at several times, is not material; in this he commanded them. Jacob's blessing his sons, is called his commanding them, and with these commands Christ commanded a blessing. Observe, I. The people to whom he sent them. These ambassadors are directed what places to go to. 1. Not to the Gentiles nor the Samaritans. They must not go into the way of the Gentiles, nor into any road out of the land of Israel, whatever temptations they might have. The Gentiles must not have the gospel brought them, till the Jews have first refused it. As to the Samaritans, who were the posterity of the mongrel people that the king of Assyria planted about Samaria, their country lay between Judea and Galilee, so that they could not avoid going into the way of the Samaritans, but they must not enter into any of their cities. Christ had declined manifesting himself to the Gentiles or Samaritans, and therefore the apostles must not preach to them. If the gospel be hid from any place, Christ thereby hides himself from that place. This restraint was upon them only in their first mission, afterwards they were appointed to go into all the world, and teach all nations. 2. But to the lost sheep of the house of Israel. To them Christ appropriated his own ministry (Mat 15:24), for he was a minister of the circumcision (Rom 15:8): and, therefore, to them the apostles, who were but his attendants and agents, must be confined. The first offer of salvation must be made to the Jews, Act 3:26. Note, Christ had a particular and very tender concern for the house of Israel; they were beloved for the fathers' sakes, Rom 11:28. He looked with compassion upon them as lost sheep, whom he, as a shepherd, was to gather out of the by-paths of sin and error, into which they were gone astray, and in which, if not brought back, they would wander endlessly; see Jer 2:6. The Gentiles also had been as lost sheep, Pe1 2:25. Christ gives this description of those to whom they were sent, to quicken them to diligence in their work, they were sent to the house of Israel (of which number they themselves lately were), whom they could not but pity, and be desirous to help. II. The preaching work which he appointed them. He did not send them forth without an errand; no, As ye go, preach, Mat 10:7. They were to be itinerant preachers: wherever they come they must proclaim the beginning of the gospel, saying, The kingdom of heaven is at hand. Not that they must say nothing else, but this must be their text; on this subject they must enlarge: let people know, that the kingdom of the Messiah, who is the Lord from heaven, is now to be set up according to the scriptures; from whence it follows, that men must repent of their sins and forsake them, that they might be admitted to the privileges of that kingdom. It is said (Mar 6:12), they went out, and preached that men should repent; which was the proper use and application of this doctrine, concerning the approach of the kingdom of heaven. They must, therefore, expect to hear more of this long-looked-for Messiah shortly, and must be ready to receive his doctrine, to believe in him, and to submit to his yoke. The preaching of this was like the morning light, to give notice of the approach of the rising sun. How unlike was this to the preaching of Jonah, which proclaimed ruin at hand! Jon 3:4. This proclaims salvation at hand, nigh them that fear God; mercy and truth meet together (Psa 85:9, Psa 85:10), that is, the kingdom of heaven at hand: not so much the personal presence of the king; that must not be doated upon; but a spiritual kingdom which is to be set up, when his bodily presence is removed, in the hearts of men. Now this was the same that John the Baptist and Christ had preached before. Note, People need to have good truths pressed again and again upon them, and if they be preached and heard with new affections, they are as if they were fresh to us. Christ, in the gospel, is the same yesterday, today, and for ever, Heb 13:8. Afterwards, indeed, when the Spirit was poured out, and the Christian church was formed, this kingdom of heaven came, which was now spoken of as at hand; but the kingdom of heaven must still be the subject of our preaching: now it is come, we must tell people it is come to them, and must lay before them the precepts and privileges of it; and there is a kingdom of glory yet to come, which we must speak of as at hand, and quicken people to diligence from the consideration of that. III. The power he gave them to work miracles for the confirmation of their doctrine, Mat 10:8. When he sent them to preach the same doctrine that he had preached, he empowered them to confirm it, by the same divine seals, which could never be set to a lie. This is not necessary now the kingdom of God is come; to call for miracles now is to lay again the foundation when the building is reared. The point being settled, and the doctrine of Christ sufficiently attested, by the miracles which Christ and his apostles wrought, it is tempting God to ask for more signs. They are directed here, 1. To use their power in doing good: not "Go and remove mountains," or "fetch fire from heaven," but, Heal the sick, cleanse the lepers. They are sent abroad as public blessings, to intimate to the world, that love and goodness were the spirit and genius of that gospel which they came to preach, and of that kingdom which they were employed to set up. By this it would appear, that they were the servants of that God who is good and does good, and whose mercy is over all his works; and that the intention of the doctrine they preached, was to heal sick souls, and to raise those that were dead in sin; and therefore, perhaps, that of raising the dead is mentioned; for though we read not of their raising any to life before the resurrection of Christ, yet they were instrumental to raise many to spiritual life. 2. In doing good freely; Freely ye heave received, freely give. Those that had power to heal all diseases, had an opportunity to enrich themselves; who would not purchase such easy certain cures at any rate? Therefore they are cautioned not to make a gain of the power they had to work miracles: they must cure gratis, further to exemplify the nature and complexion of the gospel kingdom, which is made up, not only of grace, but of free grace. Gratia gratis data (Rom 3:24), freely by his grace, Buy medicines without money, and without price, Isa 55:1. And the reason is, because freely you have received. Their power to heal the sick cost them nothing, and, therefore, they must not make any secular advantage to themselves of it. Simon Magus would not have offered money for the gifts of the Holy Ghost, if he had not hoped to get money by them; Act 8:18. Note, The consideration of Christ's freeness in doing good to us, should make us free in doing good to others. IV. The provision that must be made for them in this expedition; it is a thing to be considered in sending an ambassador, who must bear the charge of the embassy. As to that, 1. They must make no provision for it themselves, Mat 10:9, Mat 10:10. Provide neither gold nor silver. As, on the one hand, they shall not raise estates by their work, so, on the other hand, they shall not spend what little they have of their own upon it. This was confined to the present mission, and Christ would teach them, (1.) To act under the conduct of human prudence. They were now to make but a short excursion, and were soon to return to their Master, and to their head-quarters again, and, therefore, why should they burthen themselves with that which they would have no occasion for? (2.) To act in dependence upon Divine Providence. They must be taught to live, without taking thought for life, Mat 6:25, etc. Note, They who go upon Christ's errand, have, of all people, most reason to trust him for food convenient. Doubtless he will not be wanting to those that are working for him. Those whom he employs, as they are taken under special protection, so they are entitled to special provisions. Christ's hired servants shall have bread enough and to spare; while we abide faithful to God and our duty, and are in care to do our work well, we may cast all our other care upon God; Jehovah-jireh, let the Lord provide for us and ours as he thinks fit. 2. They might expect that those to whom they were sent would provide for them what was necessary, Mat 10:10. The workman is worthy of his meat. They must not expect to be fed by miracles, as Elijah was: but they might depend upon God to incline the hearts of those they went among, to be kind to them, and provide for them. Though they who serve at the altar may not expect to grow rich by the altar, yet they may expect to live, and to live comfortably upon it, Co1 9:13, Co1 9:14. It is fit they should have their maintenance from their work. Ministers are, and must be, workmen, labourers, and they that are so are worthy of their meat, so as not to be forced to any other labour for the earning of it. Christ would have his disciples, as not to distrust their God, so not to distrust their countrymen, so far as to doubt of a comfortable subsistence among them. If you preach to them, and endeavour to do good among them, surely they will give you meat and drink enough for your necessities: and if they do, never desire dainties; God will pay you your wages hereafter, and it will be running on in the mean time. V. The proceedings they were to observe in dealing with any place, Mat 10:11-15. They went abroad they knew not whither, uninvited, unexpected, knowing none, and known of none; the land of their nativity was to them a strange land; what rule must they go by? what course must they take? Christ would not send them out without full instructions, and here they are. 1. They are here directed how to conduct themselves toward those that were strangers to them; How to do, (1.) In strange towns and cities: when you come to a town, enquire who in it is worthy. [1.] It is supposed that there were some such in every place, as were better disposed than others to receive the gospel, and the preachers of it; though it was a time of general corruption and apostasy. Note, In the worst of times and places, we may charitably hope that there are some who distinguish themselves, and are better than their neighbours; some who swim against the stream, and are as wheat among the chaff. There were saints in Nero's household. Enquire who is worthy, who there are that have some fear of God before their eyes, and have made a good improvement of the light and knowledge they have. The best are far from meriting the favour of a gospel offer; but some would be more likely than others to give the apostles and their message a favourable entertainment, and would not trample these pearls under their feet. Note, Previous dispositions to that which is good, are both directions and encouragements to ministers, in dealing with people. There is most hope of the word being profitable to those who are already so well inclined, as that it is acceptable to them; and there is here and there one such. [2.] They must enquire out such; not enquire for the best inns; public houses were no proper places for them that neither took money with them (Mat 10:9), nor expected to receive any (Mat 10:8); but they must look out for accommodations in private houses, with those that would entertain them well, and expect no other recompence for it but a prophet's reward, an apostle's reward, their praying and preaching. Note, They that entertain the gospel, must neither grudge the expense of it, nor promise themselves to get by it in this world. They must enquire, not who is rich, but who is worthy; not who is the best gentleman, but who is the best man. Note, Christ's disciples, wherever they come, should ask for the good people of the place, and be acquainted with them; when we took God for our God, we took his people for our people, and like will rejoice in its like. Paul in all his travels found out the brethren, if there were any, Act 28:14. It is implied, that if they did enquire who was worthy, they might discover them. They that were better than their neighbours would be taken notice of, and any one could tell them, there lives an honest, sober, good man; for this is a character which, like the ointment of the right hand, betrays itself and fills the house with its odours. Every body knew where the seer's house was, Sa1 9:18. [3.] In the house of those they found worthy, they must continue; which intimates that they were to make so short a stay at each town, that they needed not change their lodging, but whatever house providence brought them to at first, there they must continue till they left that town. They are justly suspected, as having no good design, that are often changing their quarters. Note, It becomes the disciples of Christ to make the best of that which is, to abide by it, and not be for shifting upon every dislike or inconvenience. (2.) In strange houses. When they had found the house of one they thought worthy, they must at their entrance salute it. "In those common civilities, be beforehand with people, in token of your humility. Think it not a disparagement, to invite yourselves into a house, nor stand upon the punctilio of being invited. Salute the family, [1.] To draw on further discourse, and so to introduce your message." (From matters of common conversation, we may insensibly pass into that communication which is good to the use of edifying.) [2.] "To try whether you are welcome or not; you will take notice whether the salutation be received with shyness and coldness, or with a ready return. He that will not receive your salutation kindly, will not receive your message kindly; for he that is unskilful and unfaithful in a little, will also be in much, Luk 16:10. [3.] To insinuate yourselves into their good opinion. Salute the family, that they may see that though you are serious, you are not morose." Note, Religion teaches us to be courteous and civil, and obliging to all with whom we have to do. Though the apostles went out backed with the authority of the Son of God himself, yet their instructions were, when they came into a house, not to command it, but to salute it; for love's sake rather to beseech, is the evangelical way, Plm 1:8, Plm 1:9. Souls are first drawn to Christ with the cords of a man, and kept to him by the bands of love, Hos 11:4. When Peter made the first offer of the gospel to Cornelius, a Gentile, Peter was first saluted; see Act 10:25, for the Gentiles courted that which the Jews were courted to. When they had saluted the family after a godly sort, they must by the return, judge concerning the family, and proceed accordingly. Note, The eye of God is upon us, to observe what entertainment we give to good people and good ministers; if the house be worthy, let your peace come and rest upon it; if not, let it return to you, Mat 10:13. It seems then, that after they had enquired for the most worthy (Mat 10:11), it was possible they might light upon those that were unworthy. Note, Though it is wisdom to hearken to, yet it is folly to rely upon, common report and opinion; we ought to use a judgment of discretion, and to see with our own eyes. The wisdom of the prudent is himself to understand his own way. Now this rule is intended, First, For satisfaction to the apostles. The common salutation was, Peace be unto you; this, as they used it, was turned into gospel; it was the peace of God, the peace of the kingdom of heaven, that they wished. Now lest they should make a scruple of pronouncing this blessing upon all promiscuously, because many were utterly unworthy of it, this is to clear them of that scruple; Christ tells them that this gospel prayer (for so it was now become) should be put up for all, as the gospel proffer was made to all indefinitely, and that they should leave it to God who knows the heart, and every man's true character, to determine the issue of it. If the house be worthy, it will reap the benefit of your blessing; if now, there is no harm done, you will not lose the benefit of it; it shall return to you, as David's prayers for his ungrateful enemies did, Psa 35:13. Note, It becomes us to judge charitably of all, to pray heartily for all, and to conduct ourselves courteously to all, for that is our part, and then to leave it with God to determine what effect it shall have upon them, for that is his part. Secondly, For direction to them. "If, upon your salutation, it appear that they are indeed worthy, let them have more of your company, and so let your peace come upon them; preach the gospel to them, peace by Jesus Christ; but if otherwise, if they carry it rudely to you, and shut their doors against you, let your peace, as much as in you lies, return to you. Retract what you have said, and turn your backs upon them; by slighting this, they have made themselves unworthy of the rest of your favours, and cut themselves short of them." Note, Great blessings are often lost by a neglect seemingly small and inconsiderable, when men are in their probation and upon their behaviour. Thus Esau lost his birthright (Gen 25:34), and Saul his kingdom, Sa1 13:13, Sa1 13:14. 2. They are here directed how to carry it towards those that were refusers of them. The case is put (Mat 10:14) of those that would not receive them, nor hear their words. The apostles might think, that now they had such a doctrine to preach, and such a power to work miracles for the confirmation of it, no doubt but they should be universally entertained and made welcome: they are, therefore, told before, that there would be those that would slight them, and put contempt on them and their message. Note, The best and most powerful preachers of the gospel must expect to meet with some, that will not so much as give them the hearing, nor show them any token of respect. Many turn a deaf ear, even to the joyful sound, and will not hearken to the voice of the charmers, charm they never so wisely. Observe, "They will not receive you, and they will not hear your words." Note, Contempt of the gospel, and contempt of gospel ministers, commonly go together, and they will either of them be construed into a contempt of Christ, and will be reckoned for accordingly. Now in this case we have here, (1.) The directions given to the apostles what to do. They must depart out of that house or city. Note, The gospel will not tarry long with those that put it away from them. At their departure they must shake off the dust of their feet, [1.] In detestation of their wickedness; it was so abominable, that it did even pollute the ground they went upon, which must therefore be shaken off as a filthy thing. The apostles must have no fellowship nor communion with them; must not so much as carry away the dust of their city with them. The work of them that turn aside shall not cleave to me, Psa 101:3. The prophet was not to eat or drink in Bethel, Kg1 13:9. [2.] As a denunciation of wrath against them. It was to signify, that they were base and vile as dust, and that God would shake them off. The dust of the apostles' feet, which they left behind them, would witness against them, and be brought in as evidence, that the gospel had been preached to them, Mar 6:11. Compare Jam 5:3. See this practised, Act 13:51, Act 18:6. Note, They who despise God and his gospel shall be lightly esteemed. (2.) The doom passed upon such wilful recusants, Mat 10:15. It shall be more tolerable, in the day of judgment, for the land of Sodom, as wicked a place as it was. Note, [1.] There is a day of judgment coming, when all those that refused the gospel will certainly be called to account for it; however they now make a jest of it. They that would not hear the doctrine that would save them, shall be made to hear the sentence that will ruin them. Their judgment is respited till that day. [2.] There are different degrees of punishment in that day. All the pains of hell will be intolerable; but some will be more so than others. Some sinners sink deeper into hell than others, and are beaten with more stripes. [3.] The condemnation of those that reject the gospel, will in that day be severer and heavier than that of Sodom and Gomorrah. Sodom is said to suffer the vengeance of eternal fire, Jde 1:7. But that vengeance will come with an aggravation upon those that despise the great salvation. Sodom and Gomorrah were exceedingly wicked (Gen 13:13), and that which filled up the measure of their iniquity was, that they received not the angels that were sent to them, but abused them (Gen 19:4, Gen 19:5), and hearkened not to their words, Mat 10:14. And yet it will be more tolerable for them than for those who receive not Christ's ministers and hearken not to their words. God's wrath against them will be more flaming, and their own reflections upon themselves more cutting. Son, remember I will sound most dreadfully in the ears of such as had a fair offer made them of eternal life, and chose death rather. The iniquity of Israel, when God sent them his servants the prophets, is represented as, upon that account, more heinous than the iniquity of Sodom (Eze 16:48, Eze 16:49), much more now he sent them his Son, the great Prophet.

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.

These twelve Jesus sent forth,.... And no other but them, under the character of apostles. These had been with him a considerable time, to whom he had been gradually communicating spiritual knowledge; and by the benefit of private conference with him, and the observation they had made upon his doctrine and conduct, were greatly qualified for public usefulness: wherefore he gives them a commission, furnishes them with power and authority; and sends them forth from him by pairs, that they might be assisting to one another, and bear a joint testimony to the Gospel they preached; but before he sent them forth from his presence, he gave them some directions where they should go, and to whom they should minister, and where not: and he commanded them, as their Lord and Master; he gave them strict orders, which he expected them to comply with, and closely enjoined them, as they must answer it to him again, saying, go not into the way of the Gentiles; meaning, not the customs' and manners of the Heathens, they were to avoid; but that they were not to steer their course, or take their journey towards them: they were not, as yet, to go among them, and preach the Gospel to them; the calling of the Gentiles was not a matter, as yet, so clearly revealed and known, nor was the time of their calling come: besides it was the will of God, that the Gospel should be first preached to the Jews, to take off all excuse from them, and that their obstinacy and perverseness in rejecting Jesus as the Messiah, might manifestly appear; and since Christ himself was the minister of the circumcision, he would have his apostles, for the present, whilst he was on earth, act agreeably to the character he bore, that there might be an entire harmony in their conduct. And into any city of the Samaritans enter ye not: the word "any" is supplied, and that very rightly; for, not the city of Samaria, the metropolis of that country, as the Arabic version reads it, is only meant, but any, and every city of the Samaritans: not that it was strictly unlawful and criminal to go thither; for he himself went into one of their cities, and so did his apostles, Joh 4:4 Luk 9:52 and after his death preached the Gospel there; but he judged it not proper and expedient at this time, and as yet, to do it; that is, not before their preaching it to the Jews; for there was a very great hatred subsisting between the Jews, and the Samaritans, insomuch that they had no conversation with each other in things civil or religious. The Samaritans, though they boasted of their descent from Jacob, were a mongrel sort of people, partly Jews, and partly Gentiles, a mixture of both; and therefore are distinguished from both and though they had, and held the law, and five books of Moses, yet corrupted them in many places, to serve their purpose, and countenance their religion, particularly their worshipping at Mount Gerizim; on which account they were looked upon by the Jews as apostates, idolaters, and even as Heathens (f), and are therefore here joined with them; and to shun giving offence to the Jews, seems to be the reason of this prohibition; see Gill on Joh 4:20. (f) T. Hieros. Shekelim, fol. 46. 2. Bartenora in Misn. Taharot, c. 5. sect. 8.

Now, the Gentiles knew nothing either of Him, or of any of His promises. Therefore it was to Israel that he spake when He said, "I am not sent but to the lost sheep of the house of Israel." Not yet had He "cast to the dogs the children's bread; " not yet did He charge them to "go into the way of the Gentiles." It is only at the last that He instructs them to "go and teach all nations, and baptize them," when they were so soon to receive "the Holy Ghost, the Comforter, who should guide them into all the truth."

"When they begin," He says, "to persecute you, flee from city to city," We maintain that this belongs specially to the persons of the apostles, and to their times and circumstances, as the following sentences will show, which are suitable only to the apostles: "Do not go into the way of the Gentiles, and into a city of the Samaritans do not enter: but go rather to the lost sheep of the house of Israel." But to us the way of the Gentiles is also open, as in it we in fact were found, and to the very last we walk; and no city has been excepted.

They are warned to avoid the ways of the Gentiles, not because they were never going to be sent for the salvation of the Gentiles, but because they were to avoid the works and lifestyle of the unenlightened Gentiles. They were forbidden to enter the towns of the Samaritans. Yet, did he not cure the Samaritan woman? They were warned, moreover, not to go into the assemblies of heretics. For heterodoxy does not differ at all from unenlightenment. Therefore they were being sent to the lost sheep of the house of Israel, who raged against him with the tongues and jaws of wolves and vipers. At any rate, the law was due to receive the special benefit of the gospel. The less excuse Israel had for its ungodly behavior, the more zeal it might have in heeding the warning.

But let us see whither, and to whom, He sends them. "These twelve," it is said, "Jesus sent forth." What manner of men were these? The fishermen, the publicans: for indeed four were fishermen and two publicans, Matthew and James, and one was even a traitor. And what saith He to them? He presently charges them, saying, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel." "For think not at all," saith He, "because they insult me, and call me demoniac, that I hate them and turn away from them. Nay, as I sought earnestly to amend them in the first place, so keeping you away from all the rest, to them do I send you as teachers and physicians. And I not only forbid you to preach to others before these, but I do not suffer you so much as to touch upon the road that leads thither, nor to enter into such a city." Because the Samaritans too are in a state of enmity with the Jews. And yet it was an easier thing to deal with them, for they were much more favorably disposed to the faith; but the case of these was more difficult. But for all this, He sends them on the harder task, indicating his guardian care of them, and stopping the mouths of the Jews, and preparing the way for the teaching of the apostles, that people might not hereafter blame them for "entering in to men uncircumcised," and think they had a just cause for shunning and abhorring them. And he calls them "lost," not "stray," "sheep," in every way contriving how to excuse them, and whining their mind to himself.

(Verses 5, 6.) Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans: but go rather to the lost sheep of the house of Israel. This place is not contrary to the commandment which is afterwards said: Going, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost (Matt. 28:19) . Because this is before the resurrection, and that after the resurrection is the commandment. And it was necessary to announce the first coming of Christ to the Jews, so that they would not have a just excuse for rejecting Him; because He sent the apostles to the Gentiles and to the Samaritans. But according to the tropology, those of us who are called by the name of Christ are commanded not to walk in the error of the way of the gentiles and heretics, so that as their religion is separated, let their way of life be separated as well.

This passage is not contrary to the command given later: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit.” The former command was given before the resurrection and the latter after the resurrection. It was necessary to announce Christ’s first coming to the Jews, lest they have a good excuse for saying that the Lord rejected them because he had sent the apostles to the Gentiles and the Samaritans. In line with the metaphor, we who call ourselves Christians are advised not to walk in the ways of the Gentiles and heretics, for they have not only a separate religion but also a separate way of life.

This passage does not contradict the command which He gave afterwards, Go and teach all nations; for this was before His resurrection, that was after. And it behoved the coming of Christ to be preached to the Jews first, that they might not have any just plea, or say that they were rejected of the Lord, who sent the Apostles to the Gentiles and Samaritans. Figuratively; Herein we who bear the name of Christ are commanded not to walk in the way of the Gentiles, or the error of the heretics, but as we are separate in religion, that we be also separate in our life.

Since it is evident to all, dearest brothers, that our Redeemer came into the world for the redemption of the nations, and since we see Samaritans being called to faith daily, what does it mean that when sending the disciples to preach, He says: "Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans, but go rather to the lost sheep of the house of Israel"? Unless we understand from the outcome of the event that He wished the preaching to be first to Judea alone, and afterward to all nations, so that when she, though called, refused to be converted, the holy preachers might come in due order to the calling of the nations, and thus our Redeemer's preaching, rejected by His own people, might seek the Gentile peoples as though they were strangers; and what was done as a testimony to the Jews might become an increase of grace for the Gentiles. For there were then some who were to be called from Judea, and some from the Gentiles who were not yet to be called. For in the Acts of the Apostles we read that when Peter preached, first three thousand Hebrews believed, and afterward five thousand. And when the apostles wished to preach to the Gentiles in Asia, they are recorded to have been forbidden by the Spirit; and yet the same Spirit who first forbade the preaching afterward poured it into the hearts of the Asians. For it has been a long time since all of Asia believed. Therefore He first forbade what He afterward brought about, because there were then in that land those who were not to be saved. There were then in that land those who did not yet deserve to be restored to life, nor yet to be judged more severely for having despised the preaching. By a subtle and hidden judgment, therefore, holy preaching is withdrawn from the ears of certain people, because they do not deserve to be raised up by grace. Hence it is necessary, dearest brothers, that in everything we do, we fear the hidden counsels of almighty God over us, lest while our mind, scattered outwardly, does not recall itself from its pleasure, the Judge within terribly arranges adversities against it. Perceiving this well, the Psalmist says: "Come and see the works of the Lord, how terrible He is in His counsels over the sons of men." For he saw that one is mercifully called, while another is rejected as justice demands. And because the Lord arranges some things by sparing, and other things by showing wrath, he trembled at what he could not penetrate. And because he saw Him to be not only unsearchable, but also inflexible in certain of His judgments, he declared Him to be terrible in His counsels.

By the name of every creature, every nation of the Gentiles can also be designated. For before it had been said: "Do not go into the way of the Gentiles." But now it is said, "Preach to every creature," so that the preaching of the apostles, first rejected by Judea, might then become a help to us, when that proud people had rejected it as a testimony to their own condemnation.

(Hom. in Ev. iv. 1.) Or He would be first preached to Judæa and afterwards to the Gentiles, in order that the preaching of the Redeemer should seem to seek out foreign lands only because it had been rejected in His own. There were also at that time some among the Jews who should be called, and among the Gentiles some who were not to be called, as being unworthy of being renewed to life, and yet not deserving of the aggravated punishment which would ensue upon their rejection of the Apostles' preaching.

Also He willed to be betrayed by a disciple, that you when betrayed by your intimate might bear patiently that your judgment has erred, that your favours have been thrown away.

"These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand." "These..." Who are they? Fishermen, ordinary people, and publicans. He sends them first to the Jews that they might not be able to say, "The apostles were sent to the Gentiles and because of this we Jews did not believe." Thus He deprives the Jews of any excuse. He links the Samaritans to the Gentiles as they were Babylonians who inhabited Judea, and did not accept the prophets but only the five books of Moses. You must also understand the "kingdom of heaven" to mean the enjoyment of good things to come. He arms them with miracles, saying:

(non occ.) When He sends them, He teaches them whither they should go, what they should preach, and what they should do. And first, whither they should go; Giving them commandment, and saying, Go ye not into the way of the Gentiles, and into any city of the Samaritans enter ye not; hut go ye rather to the lost sheep of the house of Israel.

(non occ.) Because the manifestation of the Spirit, as the Apostle speaks, is given for the profit of the Church, after bestowing His power on the Apostles, He sends them that they may exercise this power for the good of others; These twelve Jesus sent forth. (ap. Anselm.) The Samaritans were Gentiles who had been settled in the land of Israel by the king of Assyria after the captivity which he made. They had been driven by many terrors to turn to Judaism, and had received circumcision and the five books of Moses, but renouncing every thing else; hence there was no communication between the Jews and the Samaritans.

These twelve Jesus chose and appointed propagators of Sacred Scripture, charging them... Here he mentions their instruction: first, he instructs them by word; secondly, by deed (c. 11). By word on three matters: first, on their office; secondly, on money for expenses (v. 9); thirdly, on the dangers (v. 16). In regard to their office he commands four things: first, where to go; secondly, what to say (v. 7); thirdly, what to do (v. 8); fourthly, for what purpose (v. 8b). First, he tells where they should not go, secondly, where they should go (v. 6). In regard to the first he says two things: first, Go nowhere among the gentiles, and enter no town of the Samaritans. The latter were midway between the gentiles and the Jews and were mentioned in 2 Kings (24 ff). They followed the Jewish rite in part and in part the rite of the gentiles. They were quite contrary to the Jews; hence he forbade them to go to those strictly gentile and those partly gentile. But this seems opposed to what he said below (28:19): "Go, teach all nations," and to Isaiah (40:5): "And all flesh shall see together that the mouth of the Lord has spoken." The answer is that they were sent to both; but due order had to be observed, because first to the Jews. And one reason is that the first thing to be done is what justice demands rather than what arises from mercy; but justice required that they preach first to the Jews, because they had the promises: "I tell you that Christ became a servant to the circumcised to confirm the promises given to the patriarchs" (Rom 15:8). But they were bound to the gentiles out of mercy, for it says in Romans (11:17) that the gentiles were wild shoots received into the olive tree, namely, by the faith of the patriarchs: "You, a wild olive shoot, were grafted in their place to share the root and richness of the olive tree." Furthermore, in his desire to introduce believers to the faith of the fathers, he commanded that the faith be preached first to the Jews. The second reason is that the Lord infused into everyone whatever they were disposed for; but many of the Jews were already disposed by faith. And just as fire first kindles things near it, so the Lord out of charity desired the welfare of those who were near. Hence it says in Isaiah (57:19): "Peace to the far and peace to the near, says the Lord." Furthermore, if he had gone first to the gentiles, the Jews, who very much hated the gentiles, would have rejected him out of indignation; therefore, in Acts (13:46): "It was necessary for the kingdom of God to be preached to you first." Hence he says, Go nowhere among the gentiles, i.e., do not go near the roads that lead to the gentiles, lest they talk about you. But he does not say, "the roads of the Samaritans." Mystically: God's disciples should not go anywhere among the gentiles or the heretics; hence Jeremiah (2:18): "What do you gain by going to Egypt to drink muddy waters?"

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."

THE TWELVE RECEIVE THEIR INSTRUCTIONS. (Mat. 10:5-42) These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not--The Samaritans were Gentiles by blood; but being the descendants of those whom the king of Assyria had transported from the East to supply the place of the ten tribes carried captive, they had adopted the religion of the Jews, though with admixtures of their own: and, as the nearest neighbors of the Jews, they occupied a place intermediate between them and the Gentiles. Accordingly, when this prohibition was to be taken off, on the effusion of the Spirit at Pentecost, the apostles were told that they should be Christ's witnesses first "in Jerusalem, and in all Judea," then "in Samaria," and lastly, "unto the uttermost part of the earth" (Act 1:8).