John Gill Commentary Matthew 10

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 (Luke 9:1).

It was usual with the Jews to call a demon or devil (hamwj xwr), "an unclean spirit"; especially such as frequented burying places: so in one place ^F12, an unclean spirit is interpreted by the gloss, (Mydv xwr), "the spirit of the demons", or devils; and in another ^F13 place, (twrbqh tyb dv), "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.

FOOTNOTES:

• F12: T. Bab. Chagiga, fol. 3. 2.
• F13: T. Bab. Sanhedrim, fol. 65. 2.

Now the names of the twelve apostles are these
This is the first time these disciples are called "apostles", they were learners before; now being instructed, they are sent forth to preach publicly, and therefore are called apostles, or messengers, persons that were sent: so the elders of the priesthood are called (Nyd tyb) (yxwlv) , "the apostles", or messengers "of the sanhedrim" ^F14 , to whom the high priest were delivered, before the day of atonement. So six months in the year, (Myxwlv) , "apostles", or messengers, were sent by the ^F15 sanhedrim, throughout all the land of Israel, and to the captive Jews in other parts, to give notice of the new moon; in allusion to which, the disciples might be so called. It was proper to give the names of them, for the truth of the history, and confirmation of it; for the sake of the persons themselves, and the honour done them; and for the exclusion and detection of false apostles.

The first, Simon, who is called Peter ;
his pure Hebrew name was (Nwemv) , Simeon, as he is called, (Acts 15:14) but in the then Jerusalem dialect, and in Rabbinical language, this name is frequently read and pronounced (Nwmyo) , "Simon", as here: we often read of R. Simon, and of R. Juda bar Simon, in both Talmuds ^F16 . This apostle is also called Peter, to distinguish him from Simon the Canaanite, and which signifies a stone, or rock, in allusion to the object of his faith, and the steadiness of it. He is said to be the "first"; not that he was the head of the rest of the apostles, or had any primacy, dominion, and authority over them; but because he was first called, and was the first that was to open the door of faith to the Gentiles: but chiefly he is said to be so for order's sake; for, some one in the account must be named first, and he as proper as any:

and Andrew his brother ;
who was called at the same time with him, and therefore are put together. This name is also to be met with in the Talmudic writings; (See Gill on Matthew 4:18).

James the son of Zebedee, and John his brother ;
these two were called next and together, and therefore are placed in this order: the former is so called, to distinguish him from another James, the son of Alphaeus, after mentioned; and the latter is the beloved disciple; these were surnamed "Boanerges", that is, "sons of thunder".

FOOTNOTES:

• F14: Misn. Yoma, c. 1. sect. 5.
• F15: Misn. Roshhashana, c. 1. sect. 3. & Maimon. & Bartenora in ib.
• F16: T. Hieros. Shekalim, fol. 46. 4. Bab. Sabbath, fol. 55. 1. & Bava Kama, fol. 47. 2.

Philip and Bartholomew
The first of these was called next; his name is a Greek one, which his parents, though Jews, might take from the Greeks that dwelt among them (see John 12:20John 12:21). Mention is made of one R. Phelipi, and Phulipa, in the Jewish writings ^F17. The latter of these, Bartholomew, is conjectured, by Dr. Lightfoot, to be the same with Nathanael, he being called next in order after Philip; and that his name was Nathanael, (ymlt rb), "Bar Talmai", or "the son of Talmai", or "Ptolomy": a name once common to the kings of Egypt: so Talmai, king of Geshur, is by the Septuagint, in (2 Samuel 3:3) (2 Samuel 13:37) called Tholmi, and in (1 Chronicles 3:2) Tholmai: hence it appears, that Bartholomew is no other than Bartholmi, or the son of Tholmi. We read of one R. Jonathan, (owmlwjba Nb), "ben Abtolemus", in the Talmud ^F18; it may be considered whether this is the same name.

Thomas, and Matthew the publican:
By the other evangelists Matthew is mentioned first; but he being the writer of this Gospel, puts Thomas first, which is an instance of his modesty; and also calls himself the "publican", which the others do not: this he mentions, to magnify the grace of God in his vocation. The Jews ^F19 speak of (yatm), "Matthai", or "Matthew", as a disciple of Jesus. Thomas was sometimes called Didymus; the one was his Hebrew, the other his Greek name, and both signify a "twin", as it is very likely he was: mention is made of R. Thoma, or Thomas bar Papias, in a Jewish writer ^F20. Next follow,

James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus:
The former of these is so called, to distinguish him from James, the son of Zebedee. This is the James, who was the brother of our Lord, (Galatians 1:19) and is called "James the less", (Mark 15:40) . Alphaeus his father, is the same with Cleopas, (Luke 24:18) or Cleophas, (John 19:25) . The Hebrew name, (yplx), which often occurs among the Jews ^F21, may be pronounced either Chlophi, or Alphi, or with the Greek termination Cleopas, or Alphaeus.

The latter of this pair of apostles is the same person with Jude, the writer of the epistle, which bears that name, and was the brother of James, with whom he is coupled: he was called Lebbaeus, either from the town of Lebba, a sea coast town of Galilee, as Dr. Lightfoot thinks; or from the Hebrew word (ybl), "my heart", as others, either for his prudence, or through the affections of his parents to him; as the Latins call one they love, "meum corculum", "my little heart"; or from (aybl), "a lion", that being the motto of the tribe of Judah. His surname Thaddaeus, is thought by some to be a deflexion of Jude; or Judas, and as coming from the same root, (hdy), which signifies "to praise", or "give thanks"; or from the Syriac word, (dt), "a breast", and may be so called for the same reason as he was Lebbaeus. Frequent mention is made of this name, (aydt), "Thaddai", or "Thaddaeus", among the Talmudic ^F23 doctors. The Jews themselves speak ^F24 of one (hdwt), "Thodah", as a disciple of Jesus, by whom they no doubt mean this same disciple. Eusebius ^F25 mentions one Thaddaeus, as one of the seventy disciples, who was sent to Agbarus, king of Edessa, who was healed and converted by him. This Agbarus is reported to have written a letter to Jesus Christ, desiring him to come and cure him of his disease; to which Christ is said to return an answer, promising to send one of his disciples, who should do it; and that accordingly, after Christ's death, Thomas sent this Thaddaeus to him.

FOOTNOTES:

• F17: Massechet Sopherim, c. 21. sect. 7. Bereshit Rabba, sect. 71. fol. 63. 4.
• F18: T. Bab. Nidda, fol. 19. 1.
• F19: T. Bab. Sanhedrim, fol. 43. 1.
• F20: Juchasin, fol. 105. 2.
• F21: Echa Rabbati, fol. 58. 4. Midrash Kohelet, fol. 60. 4. Juchasin, fol. 92. 1.
• F23: T. Hieros. Celaim, fol. 27. 2. Sabbat, fol. 6. 1. Erubim, fol. 23. 3. Bab. Sabbat, fol. 123. 1. & Erubim, fol. 71. 2. Juchasin, fol. 81. 1. & 105. 2. & 108. 1.
• F24: T. Bab. Sanhedrim, fol. 43. l.
• F25: Eccl. Hist. l. 1. c. 12, 13.

Simon the Canaanite, and Judas Iscariot
This is the last couple, for they are all mentioned by pairs, because they were sent forth "by two and two", as the Evangelist Mark says, (Mark 6:7) .

The former of these is called Simon the Canaanite, to distinguish him from Simon Peter, before mentioned; not that he was a Canaanite, that is, an inhabitant of the land of Canaan, a man of Canaan, as a certain woman is called a woman of Canaan, (Matthew 15:22) for all the disciples of Christ were Jews; though in Munster's Hebrew Gospel he is called (ynenkh Nwemv) , "Simeon the Canaanite", or of Canaan, as if he belonged to that country; nor is he so called from Cana of Galilee, as Jerorm and others have thought; but he was one of the (Myanq) , "Kanaim", or "Zealots"; and therefore Luke styles him, "Simon called Zelotes", (Luke 6:15) (Acts 1:13) .

The Kanaites, or Zelotes, were a set of men, who, in imitation of Phinehas, who slew Zimri and Cozbi in the very act of uncleanness, when they found any persons in the act of adultery, idolatry, blasphemy, or theft, would immediately kill them without any more ado: this they did, from a pretended zeal for the honour and glory of God: nor were they accountable to any court of judicature for it; yea, such an action was highly applauded, as a very laudable one ^F26 : under this specious name of Zealots, innumerable murders, and most horrible wickedness were committed, both before, and during the siege of Jerusalem, as Josephus ^F1 relates. Now Simon was one of this sect before his conversion, and still retained the name afterwards.

Judas, the last of the twelve, is called Iscariot; concerning which name, the notation of it, and the reason of his being so called, many are the conjectures of learned men: some think that he belonged to the tribe of Issachar, and that he is called from thence, (rkvvy vya) , "a man of Issachar", as a certain man is, in (Judges 10:1) others, that he takes his name from the place he belonged to, and that he was called (twyrq vya) , "a man of Kerioth". A place of this name is mentioned, (Joshua 15:25) and some manuscripts and copies in some places read Judas (apo Karuwtou) , of "Caryot". Caryota is said ^F2 to be a plain of the city of Jericho, about eighteen miles from Jerusalem, which abounded in palm trees, called (yjyyrwq) , "Caryotae", of which mention is made in the ^F3 Talmud, and other writers ^F4 . Others think he is so called, from the Syriac word, (ajwyrko) , "secariota", which signifies a "purse", or bag, because he carried the bag. Some copies read it, (skariwtev) , "scariotes":

others are of opinion, that he is so called, from the manner of death he died, which was strangling: for (arkoa) , "ascara", a word often used in the ^F5 Talmudic writings, signifies "strangling"; and is accounted by the Jews the hardest of deaths, and an evil one; and which seems to bid fair for the true reason of his name: however, it is mentioned here, as elsewhere, to distinguish him from Jude, or Judas, the true and faithful apostle of Christ; for this was he,

who also betrayed him ;
that is, Christ, as the Persic version reads it; and which is mentioned, not only for further distinction's sake, but to his great reproach. We learn from hence, that in the purest society on earth there has been an impure person; nor can it therefore be expected it should be otherwise in the best of churches, in the present state of imperfection; yea, that a man may have the highest gifts and attainments, as Judas had, ministerial gifts, and power of performing miracles, and yet be a vile person.

FOOTNOTES:

• F26: Misn. Sanhedrim, c. 9. sect. 6. & Bartenora, in ib. T. Avoda Zara, fol. 36. 2. Maimon. Issure Bia, c. 12. sect. 4, 5, 6. 14. & Sanhedrim, c. 18. sect. 6. & Obede Cochabim, c. 2. sect. 9. Philo de Monarchia, l. 1. p. 818.
• F1: De Bello Jud. l. 5. c. 1, 2. & 6. 1. Vid. Abot R. Nathan, c. 6. fol. 3. 2.
• F2: Vid. Wolfi Heb. Bibl. p. 410.
• F3: T. Bab. Beracot, fol. 50. 2. & Avoda Zara, fol. 14. 2.
• F4: Plin. Nat. Hist. l. 13. c. 4.
• F5: T. Bab. Beracot, fol. 8. 1. & Sabbat, fol. 33. 1. Sota, fol. 35. 1. Pesachim, fol. 105. 1. Taanith, fol. 19. 2. & 27. 2. Yebamot, fol. 62. 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 do not enter :
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, (John 4:4John 4:5John 4:8) (Luke 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 ^F6, 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 John 4:20).

FOOTNOTES:

• F6: T. Hieros. Shekelim, fol. 46. 2. Bartenora in Misn. Taharot, c. 5. sect. 8.