Albert Barnes Commentary Matthew 10

MATTHEW CHAPTER 10

And when he had called to him his twelve disciples, etc. This account of sending the apostles out is also recorded in Mark 6:7-11 and Luke 9:1-6. Mark says that he sent them out two by two. This was a kind arrangement, so that each one might have a companion, and they might visit more places and accomplish more work than if they were all together.

These twelve were the original number of apostles. The word apostle means one that is sent, and it was given to them because they were sent out to preach the gospel. They were ambassadors of Christ.

To this number Matthias was afterwards added to supply the place of Judas (Acts 1:26), and Paul was specially called to be an apostle to the Gentiles (Romans 1:1; 1 Corinthians 15:8–9; Galatians 1:1). So, there were in all fourteen apostles.

In selecting twelve at first, it is probable that he was somewhat guided by the number of the tribes of Israel. Twelve was a well-known number among them, and it was natural that he should select one for every tribe.

Their office was clearly made known: they were to heal the sick, raise the dead, preach the gospel, and so on. They were to be with him, receive his instructions, learn the nature of his religion, be witnesses of his resurrection, and then bear his gospel around the globe.

The number twelve was the best that could be selected for these purposes. It was sufficiently large to answer the purpose of testimony, and it was so small as not to be disorderly or easily divided into parties or factions.

They were not learned men and could not be supposed to spread their religion by skill or talents. They were not men of wealth and could not bribe people to follow them. They were not men of rank and office and could not compel people to believe.

They were just the kind of men who are always found to be the best witnesses in courts of justice—plain men, of good sense, fair character, great honesty, and with favourable opportunities to ascertain the facts to which they bore witness. Everybody believes such men, especially when they are willing to lay down their lives to prove their sincerity.

It was important that he should choose them early in his ministry, so that they might be fully acquainted with him, might treasure up his instructions, and observe his manner of life and his person. By having been long acquainted with him, they might be able to testify to his identity and be competent witnesses of his resurrection. .

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

Simon, who is called Peter. Peter means a rock. He was also called Cephas (John 1:42; 1 Corinthians 1:12; 1 Corinthians 3:22; 1 Corinthians 15:5; Galatians 2:9).

This was a Syro-Chaldaic word, signifying the same as Peter. This name was given probably in reference to the resoluteness and firmness which he was to exhibit in preaching the gospel. Before the Savior's death, he was rash, impetuous, and unstable. Afterwards, as all history affirms, he was firm, zealous, steadfast, and immovable. He was crucified at Rome with his head downwards, thinking it too great an honor to die as his Master did. See John 21:18.

James the son of Zebedee, and John his brother. This James was slain by Herod in a persecution.

The other James, the son of Alpheus, was stationed at Jerusalem and was the author of the epistle that bears his name. See Galatians 1:19; Galatians 2:9; Acts 15:13.

A James is mentioned (Galatians 1:19) as the Lord's brother. It has not been easy to ascertain why he was thus called. He is here called the son of Alpheus, that is, of Cleophas (John 19:25). Alpheus and Cleophas were but different ways of writing and pronouncing the same name. This Mary, called the mother of James and Joses, is called the wife of Cleophas (John 19:25).

Lebbaeus, whose surname was Thaddeus. These two words have the same meaning in Hebrew. Luke calls him Judas, by a slight change from the name Thaddaeus. Such changes are common in all writings.

Simon the Canaanite. Luke calls him Simon Zelotes, the zealous. It is probable that he was one of a small sect of the Jews called Zealots, because of special zeal in religion. His native place was probably Cana. Afterwards, he might appropriately be called by either title.

Judas Iscariot. It is probable this name was given to him to designate his native place. Carioth was a small town in the tribe of Judah.

Into the way of the Gentiles. That is, among the Gentiles, or only among the Jews. The full time for preaching the gospel to the Gentiles had not come. It was proper that it should be first preached to the Jews, the ancient covenant people of God, and the people among whom the Messiah was born. He afterwards gave them a charge to go into all the world (Matthew 28:19).

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

Sychar or Shechem was also a city within the limits of Samaria.

These people were formerly composed of a few of the ten tribes and a mixture of foreigners. When the ten tribes were carried away into captivity to Babylon, the king of Assyria sent people from Cuthah, Ava, Hamath, and Sepharvaim to inhabit their country (2 Kings 17:24; Ezra 4:2–11).

These people at first worshipped the idols of their own nations. But being troubled by lions, which had increased greatly while the country remained uninhabited, they supposed it was because they had not honored the God of the country. A Jewish priest was therefore sent to them from Babylon to instruct them in the Jewish religion. They were instructed partially from the books of Moses but still retained many of their old rites and idolatrous customs, and embraced a religion made up of Judaism and idolatry (2 Kings 17:26–28).

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

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

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

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

4. Afterwards, Samaria became a refuge for all the outlaws of Judea. They willingly received all the Jewish criminals and refugees from justice. The violators of the Jewish laws, and those who had been excommunicated, took refuge in Samaria for safety, and greatly increased their numbers and the hatred that existed between the two nations.

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

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