Matthew Chapter 10
The Sending of the Twelve
A. Twelve disciples chosen and commissioned.
1. (Matthew 10:1–4) The twelve disciples are listed.
And when He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease. Now the names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Simon the Canaanite, and Judas Iscariot, who also betrayed Him. (Matthew 10:1–4, NKJV)
a. When He had called His twelve disciples to Him:
Jesus deliberately called these twelve to Himself, selecting them from among many followers. As noted in Mark’s Gospel (Mark 3:13–15), He chose them to be with Him and to send them out to preach and to have authority. The calling involved both relationship and responsibility. These men were handpicked for a specific mission and would later become foundational pillars in the building of the early church.
The group was a diverse band of men—fishermen, a tax collector, a political zealot, and likely others with vastly different worldviews. None were from the religious elite. This aligns with Paul’s teaching in 1 Corinthians 1:26–29, which reminds us that God does not call the wise, mighty, or noble according to the flesh, but the weak and despised to bring to nothing the things that are.
b. He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease:
The authority Jesus gave was supernatural in nature. It was not merely a commission to teach or perform rituals but a transfer of divine power for spiritual and physical healing. This power mirrored Jesus’ own works (Matthew 9:35), showing the direct connection between the Sender and the sent. The Greek term exousia (authority) implies not only power but the right to use that power. This delegation of authority was a foretaste of what they would later exercise in the Book of Acts.
This is a biblical pattern: those whom God calls, He equips. They may not feel equipped before the calling, but the provision comes in the process of obedience. As with Moses (Exodus 4:10–12) or Jeremiah (Jeremiah 1:6–9), God's strength is made perfect in weakness.
c. Now the names of the twelve apostles are these:
Here, they are formally called apostles (Greek: apostoloi), meaning “sent ones” or “ambassadors.” This is the only place in Matthew where they are given this title. They are listed in three groups of four, a structure found in all four lists in the New Testament (Matthew 10:2–4; Mark 3:16–19; Luke 6:13–16; Acts 1:13). Each group seems to have a leader—Peter always heads the first, Philip the second, and James the son of Alphaeus the third.
Simon, who is called Peter, and Andrew his brother: Peter is always listed first, a sign of his leadership role, though not supremacy. Andrew was the one who introduced Peter to Jesus (John 1:40–42). These brothers were fishermen (Mark 1:16).
James the son of Zebedee, and John his brother: The other prominent brother pair. Jesus nicknamed them Boanerges, meaning “Sons of Thunder” (Mark 3:17), possibly for their fiery temperaments (Luke 9:54).
Philip and Bartholomew: Bartholomew is often identified with Nathanael (John 1:45–51). Philip was from Bethsaida, the same city as Peter and Andrew (John 1:44).
Thomas and Matthew the tax collector: Thomas (also called Didymus) would famously doubt the resurrection (John 20:24–29). Matthew humbly includes his disreputable former occupation, which highlights the grace of Christ in calling him.
James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus: Thaddaeus is also referred to as Judas the son (or brother) of James (Luke 6:16). James the son of Alphaeus is sometimes referred to as “James the Less.”
Simon the Canaanite: Also called Simon the Zealot in Luke 6:15. This refers not to his nationality but his association with the Zealots, a group that sought to overthrow Roman rule.
Judas Iscariot, who also betrayed Him: Always listed last with the note of betrayal. Iscariot likely refers to Ish-Kerioth, “man of Kerioth,” a town in southern Judea. This may mean Judas was the only one from Judea while the others were Galileans.
i. Symbolism of the Twelve:
The number twelve is significant, corresponding to the twelve tribes of Israel. This selection indicates a foundational role in the new covenant community—Jesus is reconstituting Israel around Himself with these men.
ii. Eternal legacy:
Though these men were imperfect, most of them would go on to be faithful and even martyred witnesses. According to Revelation 21:14, their names are inscribed on the twelve foundations of the wall of the New Jerusalem. Their legacy is eternal.
iii. Foundational role in the church:
As Paul says in Ephesians 2:20, the church is “built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.” Their doctrine, authority, and witness form the doctrinal base of the church.
iv. Disciple first, apostle second:
It is worth noting that they are called disciples (learners) before they are named apostles (sent ones). No man is ready to be sent by God unless he is first trained by God.
2. (Matthew 10:5-6) Where they are to go: unto Israel (the Jewish people) only.
These twelve Jesus sent out and commanded them, saying: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. But go rather to the lost sheep of the house of Israel.”
a. These twelve Jesus sent out: Jesus multiplied His ministry by commissioning others. This is the first time His disciples are sent as active agents in His mission. Jesus Himself was still the ultimate authority, but now the task expanded. This was a preview of the Great Commission, though at this stage, it was a restricted mission field — only to Israel. The Greek word for “sent out” is apesteilen, related to the word apostle. This act affirms their office and role as those sent under divine authority.
b. Do not go into the way of the Gentiles… This was a purposeful restriction, not a permanent one. The pattern of redemptive history unfolds first through Israel, then to the nations (cf. Romans 1:16). This mirrored the covenantal promises, as Messiah was first sent to the covenant people. The Gentiles and Samaritans would later be included after Jesus’ death and resurrection (Acts 1:8). But for now, the priority was reaching the covenant nation in fulfillment of messianic prophecy.
i. Jesus' instructions acknowledged the tensions of the day: the deep divide between Jews and Samaritans, and the Jewish separation from Gentiles. Yet His command preserved the gospel’s foundation in God’s covenant with Israel (cf. Genesis 12:3; Isaiah 53; Jeremiah 31:31-34). The disciples were sent first to the sheep that belonged to the fold but had gone astray — Israel.
ii. The Samaritans, a syncretistic group of mixed lineage, had their own religious system and temple on Mount Gerizim. Jesus’ exclusion of them here was not a denial of their future inclusion, but a setting of theological sequence. The gospel would not be shared indiscriminately; it had an ordained order — Israel first.
iii. Jesus still refers to Israel as a unified whole — “the house of Israel” — despite its political fragmentation. From God’s perspective, covenant identity remained intact, irrespective of national condition.
iv. The “lost sheep” is a deliberate echo of Ezekiel 34 and Jeremiah 50:6 — sheep misled by negligent shepherds. It was both a rebuke to Israel’s religious leaders and a compassionate appeal to the spiritually abandoned.
3. (Matthew 10:7-8a) What they are to do: go out preaching and healing.
“And as you go, preach, saying, ‘The kingdom of heaven is at hand.’ Heal the sick, cleanse the lepers, raise the dead, cast out demons.”
a. As you go, preach… The message is clear and identical to what Jesus Himself preached (cf. Matthew 4:17). Their mission was not to innovate but to echo. “Preach” is from the Greek kērussō, meaning to herald with authority — like an imperial ambassador declaring the will of a king. They were not philosophers or speculators; they proclaimed revelation.
i. This phrase — “the kingdom of heaven is at hand” — marked a theological turning point. It meant God’s rule was near in the person of His Messiah. The disciples were announcing the fulfillment of long-awaited prophecies (cf. Daniel 2:44, Isaiah 9:6-7).
ii. This kingdom was not yet political or global in scope but spiritual and messianic — centered in Jesus. Their message demanded repentance, faith, and preparation.
b. Heal the sick, cleanse the lepers, raise the dead, cast out demons: These signs verified the message. Power accompanied proclamation — signs that authenticated both the messenger and the message. Jesus gave them His authority, not their own. It was delegated and specific.
i. Healing the sick mirrored the compassion of Christ and the reversal of the fall’s curse.
ii. Cleansing lepers showed the kingdom’s power to overcome ceremonial uncleanness and exclusion (cf. Leviticus 13–14). This had deep social implications — restoration, not just healing.
iii. Raising the dead was the pinnacle of divine authority. Though few such resurrections are recorded (Acts 9:36-42; Acts 20:7-12), the authority was real, even if not always exercised.
iv. Casting out demons demonstrated dominion over spiritual darkness. The kingdom of heaven was a direct assault on the kingdom of Satan.
This commissioning in Matthew 10 represents a concentrated, covenantal outreach — not a permanent model for missions but a purposeful moment in redemptive history. Jesus was training these men not just to preach, but to carry forward the spiritual authority that would be fully realized after the resurrection and Pentecost.
(Matthew 10:8b-15) How they were to provide for themselves.
“Freely you have received, freely give. Provide neither gold nor silver nor copper in your money belts, nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food. Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out. And when you go into a household, greet it. If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city!”
a. Freely you have received, freely give: This command encapsulates the principle of grace in ministry. Jesus had freely given authority and spiritual gifts to His disciples, and He expected them to extend that ministry without demanding material compensation. This does not mean it is wrong to support ministers (1 Corinthians 9:14), but that the heart of gospel work should never be driven by financial motivation. The kingdom is not for sale.
b. Provide neither gold nor silver nor copper…: The disciples were to trust entirely in God’s provision through the hospitality of those they ministered to. They were not to fundraise or secure their journey with earthly provisions ahead of time. The mission was urgent, and they were to go as they were. The instructions discourage a commercial mindset and enforce simplicity, trust, and urgency.
i. This directive served to teach the disciples dependence on divine providence. It also mirrored the regulations for those entering the Temple, who were expected to carry no items associated with business. The idea was that the mission was sacred and should not be tainted by personal gain or worldliness
(Matthew 10:19-20) When Jesus’ disciples are brought before rulers, God will defend and speak for them.
“But when they deliver you up, do not worry about how or what you should speak. For it will be given to you in that hour what you should speak; for it is not you who speak, but the Spirit of your Father who speaks in you.”
a. Jesus prepared His disciples not only for persecution but also for the anxiety that often accompanies it. The command, “do not worry about how or what you should speak,” offers a direct comfort for those under pressure, particularly those who fear that their words might fail to honor Christ in times of distress. Jesus promised divine enablement—not in advance, but “in that hour,” at the exact moment of need.
b. This speaks to a supernatural empowerment by the Holy Spirit, not a free pass for laziness or refusal to study the Word. Jesus was not excusing a lack of preparation in the general teaching and exposition of Scripture; rather, He was assuring divine help in crisis testimony when arrested or accused. This same principle was seen fulfilled in Acts 4:8, where Peter, filled with the Holy Spirit, boldly addressed the Sanhedrin.
i. This aligns with God’s pattern throughout Scripture: Moses feared to speak, but God said, “Now therefore, go, and I will be with your mouth and teach you what you shall say” (Exodus 4:12, NKJV). Jeremiah also received the same assurance: “Behold, I have put My words in your mouth” (Jeremiah 1:9, NKJV).
ii. The phrase “the Spirit of your Father” personalizes this promise. This isn’t just divine assistance—it is paternal provision. The Father who called them into service will not abandon them when the pressure rises.
(Matthew 10:21-23) The extent of persecution: even among families, from city to city.
“Now brother will deliver up brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. And you will be hated by all for My name’s sake. But he who endures to the end will be saved. When they persecute you in this city, flee to another. For assuredly, I say to you, you will not have gone through the cities of Israel before the Son of Man comes.”
a. This prophetic statement cuts to the heart of the social cost of following Jesus. The very bonds that normally protect—family, tribe, community—will fracture because of Him. Jesus predicted a kind of betrayal that defies natural affection. This mirrors Micah 7:6, which Jesus quotes in the next section, highlighting the division caused by faithfulness to God.
b. Jesus forewarns of the rising hostility, stating plainly: “You will be hated by all for My name’s sake.” This enmity is not based on personal behavior but arises directly from the allegiance to Jesus' name—His character, His claims, His kingdom.
i. History confirms this. From the days of the early church (e.g., Acts 7:59–60, the martyrdom of Stephen) to modern persecuted believers, the followers of Christ have often been regarded with suspicion or outright hatred, not for doing evil but for standing for truth.
c. “But he who endures to the end will be saved” is a call to perseverance. It does not teach salvation by endurance, but it proves that true saving faith endures. Perseverance is evidence of genuine regeneration. This echoes Revelation 2:10: “Be faithful until death, and I will give you the crown of life” (NKJV).
i. Spurgeon pointedly remarked on this verse: “Why, if every man would be saved who began to follow Christ, who would be damned?” Many begin, but few finish the course. Endurance through hardship authenticates one’s faith.
d. “When they persecute you in this city, flee to another”: This instruction balances courage with prudence. Jesus did not call His disciples to seek martyrdom but to maintain their mission. Escaping persecution isn’t cowardice—it is strategic movement. The goal was to proclaim the gospel in every city possible before judgment fell on the nation.
e. “You will not have gone through the cities of Israel before the Son of Man comes” is a challenging phrase. From a Baptist dispensational perspective, this likely refers not to the second coming in glory but to Jesus’ providential judgment on Israel, fulfilled in A.D. 70 when Rome destroyed Jerusalem. This interpretation maintains Christ’s accuracy and recognizes that this “coming” is in judgment, not His final return.
i. The reference parallels Matthew 10:15 and serves as a warning that rejecting the gospel brings judgment. The disciples' mission to Israel was urgent, and their time was short. Even this limited mission (Matthew 10:5-6) foreshadowed the coming judgment upon the nation that would reject its Messiah.
ii. Carson notes this rightly: “They will not have finished evangelizing the cities of Israel before the Son of Man comes in judgment on Israel.” The time of opportunity is short, and those who reject the messengers do so at their own peril.
(Matthew 10:24–25) Why Jesus’ disciples must expect persecution.
“A disciple is not above his teacher, nor a servant above his master. It is enough for a disciple that he be like his teacher, and a servant like his master. If they have called the master of the house Beelzebub, how much more will they call those of his household!”
a. Jesus emphasized a foundational truth: the servant shares in the fate of the master. This prepares His followers not for privilege but for persecution. The disciples should not expect to be treated better than their Lord—if Jesus was called demonic, if He was maligned and hated, then His true followers can expect the same.
b. “Beelzebub” (literally “lord of the flies”) was a slanderous term for Satan. Jesus was previously accused of casting out demons by the power of Satan (Matthew 9:34; later in 12:24). If the Son of God Himself was slandered as being satanic, His followers should not be surprised when they’re reviled or mischaracterized for His sake.
c. Yet, it is in this comparison that Jesus also gives a quiet dignity to persecution. If the world mistreats us for His name, we share in the fellowship of His sufferings (Philippians 3:10). The disciple’s goal is not a pain-free life but to become like his Teacher in both character and mission—even if that path includes rejection.
(Matthew 10:26–31) Even in the midst of persecution, Jesus’ disciples should not fear, but be bold in proclaiming the gospel.
“Therefore do not fear them. For there is nothing covered that will not be revealed, and hidden that will not be known. Whatever I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops. And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell. Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father’s will. But the very hairs of your head are all numbered. Do not fear therefore; you are of more value than many sparrows.”
a. Three times in this short passage Jesus says, “Do not fear.” That repetition alone shows the spiritual danger of fear in the life of the believer. Fear can cripple the testimony of the gospel, paralyze obedience, and embolden enemies. Jesus counteracts fear with truth, eternal perspective, and divine assurance.
b. “For there is nothing covered that will not be revealed”: God will ultimately vindicate the faithful. Every slander against God’s people, every whisper campaign, every false accusation will be exposed. Jesus assures His followers that their suffering and sacrifice will not remain buried in silence.
i. This also means that hypocrisy will be exposed. Those who persecute under false religious pretenses will be seen for who they are. No matter what men attempt to cover in darkness, God will bring it to the light.
c. “Whatever I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops”: The message Jesus gives is not meant to be hoarded—it is meant to be declared boldly and publicly. “Housetops” in that culture were flat and often used as platforms. Jesus was commissioning them to fearless, open proclamation.
d. “And do not fear those who kill the body but cannot kill the soul”: This is a line of spiritual steel. The worst man can do is take your life—but he cannot touch your soul. The true danger is not from those who can cause temporal suffering but from the eternal Judge. “Fear Him who is able to destroy both soul and body in hell.” This rightly orients the fear of man against the greater, righteous fear of God.
i. “There is no cure for the fear of man like the fear of God.” (Spurgeon). When the believer trembles before God, he will not tremble before Caesar.
ii. Note also that the body and soul are distinguished—supporting a dualistic anthropology. The body can perish, yet the soul lives. Hell (Gehenna) is not merely physical death but eternal separation from God in both body and soul.
e. “Are not two sparrows sold for a copper coin?... But the very hairs of your head are all numbered”: This is a staggering expression of divine care. Sparrows were nearly worthless in the ancient world, sold two for a penny. Yet not one falls apart from the Father’s will. Jesus emphasizes the detail and intimacy of God’s providence.
f. “Do not fear therefore; you are of more value than many sparrows”: If God watches over the fall of a sparrow, how much more will He guard His blood-bought children? This is a theological anchor in persecution. Even when we feel forgotten or expendable, Jesus reminds us that we are incalculably valuable to the Father.
g. This entire section teaches boldness without bravado. It’s not that we trust in ourselves, our preparation, or our toughness. Our courage flows from knowing that God sees, God speaks, God defends, and God values us. We are not forgotten, even when the world casts us out.
(Matthew 10:32–39) The attitude Jesus’ disciples must be equipped with.
“Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. But whoever denies Me before men, him I will also deny before My Father who is in heaven. Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law’; and ‘a man’s enemies will be those of his own household.’ He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it.”
a. Jesus demands a public allegiance: “Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven.” The disciple's faith must not be concealed. Jesus demands open confession, not mere internal belief. Refusing to stand for Christ publicly indicates a heart not truly submitted. Jesus had no secret followers—He called every disciple publicly.
i. The Greek word for “confess” (homologeō) means “to agree, to declare openly.” Confession is not limited to verbal testimony but includes our lifestyle, priorities, and faithfulness under pressure. In contrast, “denies Me before men” implies a willful disassociation from Christ to preserve status, comfort, or life.
ii. This passage underscores the gravity of our response to Jesus: eternal standing before God hinges on how we respond to the Son. As 1 Samuel 2:30 says, “For those who honor Me I will honor, and those who despise Me shall be lightly esteemed.”
b. Jesus challenges the assumption that He came only to bring peace: “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword.” Though Jesus is the Prince of Peace (Isaiah 9:6), His first advent was not to establish global harmony but to call individuals into allegiance, dividing families and nations.
i. The “sword” is metaphorical—it represents division, not violence. Jesus brings truth, and truth separates those who embrace Him from those who reject Him. This is the same prophetic sword seen in Hebrews 4:12, which pierces to the division of soul and spirit.
c. The reality of conflict in the most intimate circles: “For I have come to ‘set a man against his father…’ and ‘a man’s enemies will be those of his own household.’” Faithfulness to Jesus sometimes severs family ties. Loyalty to Christ must supersede the closest human relationships.
i. This is not the destruction of the family, but the reality that the gospel creates a new family—the family of God. Jesus warned that even kinship would sometimes be sacrificed for His sake.
ii. Jesus quoted from Micah 7:6 to illustrate how the presence of God in a person's life can expose underlying hostility even in their closest relationships.
d. “He who loves father or mother more than Me is not worthy of Me.” The disciple’s supreme love must be for Christ. Any rival loyalty—even one as noble as family—must be subordinate to Him.
i. This was a radical call in a Jewish society where family loyalty was central. Jesus essentially calls for absolute discipleship. Anything less makes one “not worthy” of Him.
ii. Family affection becomes idolatrous when it hinders obedience to Christ. Many believers compromise truth or delay obedience to maintain peace at home—Jesus rebukes that tendency.
e. “And he who does not take his cross and follow after Me is not worthy of Me.” This is the first mention of the cross in Matthew. It foreshadows not only Jesus’ death but the death required of His followers—death to self, comfort, and worldly ambition.
i. In Roman culture, taking up your cross was a one-way journey. It was a death sentence. There was no turning back. Cross-bearing was shameful, public, and painful. Jesus told His followers to embrace this path willingly.
ii. The use of the phrase “take his cross” was not metaphorical to the original audience. They had seen crucifixions, perhaps even walked roads lined with condemned men dying. The call was jarring and severe.
f. “He who finds his life will lose it, and he who loses his life for My sake will find it.” This paradox captures the essence of Christian discipleship. Self-preservation leads to spiritual ruin. Self-denial for Christ leads to eternal life.
i. Jesus is not simply referring to martyrdom but to the daily laying down of personal ambition, desires, and identity in exchange for the life of the Spirit.
ii. This echoes Matthew 16:25 and is explained by Paul in Galatians 2:20—“It is no longer I who live, but Christ lives in me…”
iii. Spurgeon said, “A Christian who shuns the cross is no Christian; but a crossbearer who does not follow Jesus equally misses the mark.”
(Matthew 10:40–42) The reward due to those who receive the disciples of Jesus.
“He who receives you receives Me, and he who receives Me receives Him who sent Me. He who receives a prophet in the name of a prophet shall receive a prophet’s reward. And he who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward. And whoever gives one of these little ones only a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward.”
a. Jesus assures that how one treats His disciples is how they treat Him: “He who receives you receives Me.” To honor the messenger is to honor the Sender. Just as Jesus represented the Father, so His apostles represent Him.
i. This affirms that the mission of the disciples is divinely authorized. There is a clear chain of identification—receive the disciple, receive Christ, receive the Father.
b. “He who receives a prophet…shall receive a prophet’s reward.” The one who honors a prophet by recognizing and supporting his mission participates in the prophet’s reward. The same applies to the righteous man.
i. Even those not called to preach or suffer directly can receive reward by aiding those who do. Hospitality, encouragement, and financial support all receive heaven’s commendation.
c. “Whoever gives…a cup of cold water…shall by no means lose his reward.” Jesus elevates even the smallest act of kindness done in His name. A cold cup of water given in love to a disciple is eternally recorded.
i. The act must be done “in the name of a disciple”—that is, because the recipient belongs to Christ. This isn't general philanthropy; it is specific kindness toward God's servants.
ii. Trapp wrote, “Of Midas it is fabled, that whatever he touched turned into gold. Sure it is that whatsoever the hand of charity touches…it turns the same…into heaven itself.”
d. Carson rightly notes that “these little ones” includes all His disciples. They may be insignificant in the eyes of the world, but heaven watches every kindness done to them.
This chapter closes with a clear line in the sand: public confession, wholehearted allegiance, cross-bearing obedience, and eternal reward. It separates the casual from the committed, the temporary admirer from the true disciple. Jesus offers no illusions. He offers Himself.
