As we saw earlier, Matthew 9 concludes with Jesus preaching to large crowds and instructing the disciples to pray earnestly for more laborers to be sent out to gather in the harvest (Matt 9:35–38). Now Jesus takes action by instructing the disciples for their mission and sending them out to proclaim the good news of the kingdom. This second of five discourses focuses on kingdom and discipleship. It is divided neatly into three parts, each of which culminates with a reference to the end time introduced by the words “Truly, I say to you . . .” (Matt 10:15, 23, 42). The first section of Jesus’ discourse, introduced by the third mention of the twelve in five verses, is more localized (Matt 10:5–15), while the second (Matt 10:16–23) and third sections (Matt 10:24–42) of the discourse (which contain no mention of the Twelve, but only generic “disciple” references in verses 24–25 and 42) have a more universal scope.

Interpretation of the Chapter

1. Verses 1–4 (The Twelve Apostles)

• Matthew introduces the discourse with Jesus summoning “the twelve disciples.” Then he identifies them as “the twelve apostles” and lists their names in groups of two (Matt 10:1–4). “Apostle” refers to one sent with a message, and is related to the Greek word for “sent” in verse 5 (apostellō).

• Significantly, the apostles were not sent forth alone on this mission, but rather “two by two” (Mark 6:7; cf. Luke 10:1; Eccl 4:9–10).

• As is evident already in Matthew, the Twelve were selected from a much larger group of disciples. In fact, the Twelve are mentioned here for the first time, while “disciples” and “multitudes” of followers have been mentioned repeatedly.

• There are three other lists of the twelve apostles in the New Testament (Mark 3:16–19; Luke 6:13–16; Acts 1:13), all of which list the same three disciples as the heads of the “two by two” subgroups (Simon Peter, Philip, and James the son of Alphaeus).¹

• Jesus gave the apostles power to heal “all kinds of sickness and all kinds of disease” and to cast out “unclean spirits” or demons. As with Jesus Himself, this healing ministry constituted a prominent part of the apostles’ evangelistic work in order to prepare the soil for planting the seeds of truth and reaping an abundant harvest.

2. Verses 5–15 (Mission to Israel)

• The mission of the apostles is confined to Israel (Matt 10:5–6) because the whole nation was to be a light for the world, teaching people about God and His law (cf. Matt 5:14; Isa 2:1–3).

• They were to go over the same ground already covered by Jesus,² and to share the same message proclaimed by Him (Matt 4:17; cf. 5:3, 10) and by John the Baptist (Matt 3:2)—a message of repentance and readiness for the arrival of God’s heavenly kingdom. The miracles wrought by Jesus and the disciples signaled that the time of prophetic fulfillment had arrived (Mark 1:15) and distinguished their work from that of John, who did no miraculous signs (John 10:41).

• The power to proclaim this message, to heal the sick, to cast out demons, and even to raise the dead they had freely received; therefore, they were to minister freely, without charge, and to depend on those who accepted the message for their support (Matt 10:8–10). Thus the apostles embarked on their mission by faith, trusting that all their needs would be supplied (cf. Phil 4:19).

• Jesus promises to bless with peace the household that receives the messengers (Matt 10:11–13). To receive them would be to receive Christ Himself (Matt 10:40) and the attendant blessings that the gospel brings, whereas to reject them would be to invite God’s judgment on their household, symbolized by shaking off the dust from their feet as they leave (cf. Acts 13:49–51; 18:5–6).

• The wickedness of Sodom and Gomorrah was proverbial, and Jesus refers to it several times in connection with the eternal consequences that would attend rejection of the gospel (Matt 10:15; 11:23–24; Luke 10:12; cf. 2 Pet 2:6; Jude 7).

3. Verses 16–23 (Future Persecution)

• The description of Jesus’ disciples as “sheep” (Matt 10:16) employs a common biblical metaphor for God’s people (2 Sam 24:17; 2 Chr 18:16; Ps 100:3; Ezek 34:2–22). In the New Testament, wolves are especially associated with threats to God’s “flock” that come from within the fold: Jesus describes false prophets as wolves “in sheep’s clothing” (Matt 7:15), and Paul uses a similar image in connection with false teachers who would arise in Ephesus (Acts 20:29–30).

• The reference not only to councils and synagogues but also to governors and kings (Matt 10:17–18) shows the universal scope of this section geographically (Israel and the nations) and ethnically (Jews and Gentiles). Another indication of the generalized nature of the instruction is the shift from the second person plural (“you”) to a series of nouns (brother, child, parents), culminating with an end-time promise: “The one who endures to the end will be saved” (Matt 10:21–22).

• Rather than invite persecution, we should flee from it (Matt 10:23)! Mention of “the cities of Israel” reminds us of the particular nature of Christ’s instruction to the apostles, while the reference to the coming of the Son of Man anticipates the transfiguration (cf. Matt 16:28), which itself looks forward to the final consummation at the second coming of Jesus (Matt 10:23). As such, Jesus’ evangelistic instructions have continuing significance for us today.

4. Verses 24–42 (Further Instruction on Discipleship)

• In this third and final section of the discourse, Jesus’ followers are described as disciples, servants, and members of His “household” (Matt 10:24–25), all of which indicate a close, intimate relationship. A disciple is one who learns from and follows Jesus (Matt 11:29), a servant is one who obeys Christ’s commands (Luke 6:46; 17:7–10), and the home is a place of safety where family members trust in and rely on each other. Members of Jesus’ household have the privilege of praying to God as “Father,” who knows our needs before we ask (Matt 6:6–9, 32) and whose Spirit speaks through us to empower our witness (Matt 10:20).

• Since the character of their work is to be “like” that of Jesus Himself, as His followers they cannot expect treatment better than that their Master received if they are faithful and fearless in proclaiming His message (Matt 10:25–28).

• Jesus’ admonition to “fear Him who is able to destroy both soul and body in hell” (Matt 10:28) reminds us that God’s holiness and power are so great that even Moses trembled in His presence at Sinai (Heb 12:21) and Isaiah in vision felt as though he was about to be destroyed (Isa 6:5). Jesus’ words also direct our thinking away from the temporal rewards of this life to the eternal recompense when the wicked will be destroyed in the fires of hell (Gk. geenna) and “the righteous will shine forth as the sun in the kingdom of their Father” (Matt 13:43).

• Since sparrows were the cheapest birds one could buy—two could be purchased for less than an hour of work—and God cares for them, how much more does He care for us as His people (Matt 10:31)?

• Acceptance of the message is likely even to cause divisions among family members: “A man’s enemies will be those of his own household” (Matt 10:36). Jesus quotes Micah 7:6, which refers to a time in Israel’s history when the leaders were so corrupt that no one could be trusted—not even one’s own family. By implication, then, a similar time has arrived and the only safety is found among His followers who have chosen to take up their “cross” (Matt 10:38).

• Spiritual discernment is imperative to distinguish a true prophet and a truly righteous person, as well as Jesus’ “sheep” (“these little ones”) from the devil’s “wolves” (Matt 10:40–42).

Application of the Chapter

This chapter contains many practical lessons, including:

1. Ministers of the gospel are to be supported through the preaching of the message, because “the laborer is worthy of his hire” (Luke 10:7, KJV; cf. 10:10). While self-evident, its application here is also based on the biblical principle of returning the tenth or “tithe” to support the priests of the temple (Mal 3:10). Interestingly, Paul quotes Jesus’ instructions to the apostles here as the basis for his teaching on the support of Christian ministers (1 Cor 9:11–14; 1 Tim 5:17–18).

2. When called upon to share our faith and defend what we believe, the promise is given that the Spirit of God, “your Father,” will speak through us (Matt 10:20).

3. If by faith our eternal future is secure, then no adversity we experience now, including temptations we may face or suffering we may undergo in this life, can compare with the joy we will have of seeing our Savior face-to-face when He comes.

4. As the old hymn reminds us, “God will take care of you.” Even the number of hairs on our head are known to Him, so we don’t need to be afraid of what human beings can do to us (Matt 10:30; Ps 118:6). In fact, the safest place for us to be is in God’s hands (cf. 2 Sam 24:14).

5. How we live our life, whether or not we openly “confess” Jesus so that people can tell that we are His followers, impacts our standing in the final judgment (Matt 10:32–33).

6. Showing kindness to genuine believers, even by so much as giving “a cup of cold water” (Matt 10:42) is a mark of belonging to God’s kingdom and indicative of one’s ultimately receiving the final “reward” of eternal life.