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Matthew 10
Living Bible

10 Jesus called his twelve disciples to him and gave them authority to cast out evil spirits and to heal every kind of sickness and disease.

2-4 Here are the names of his twelve disciples: Simon (also called Peter), Andrew (Peter’s brother), James (Zebedee’s son), John (James’s brother), Philip, Bartholomew, Thomas, Matthew (the tax collector), James (Alphaeus’s son), Thaddaeus, Simon (a member of “The Zealots,” a subversive political party), Judas Iscariot (the one who betrayed him).

5 Jesus sent them out with these instructions: “Don’t go to the Gentiles or the Samaritans, 6 but only to the people of Israel—God’s lost sheep. 7 Go and announce to them that the Kingdom of Heaven is near.[a] 8 Heal the sick, raise the dead, cure the lepers, and cast out demons. Give as freely as you have received!

9 “Don’t take any money with you; 10 don’t even carry a duffle bag with extra clothes and shoes, or even a walking stick; for those you help should feed and care for you. 11 Whenever you enter a city or village, search for a godly man and stay in his home until you leave for the next town. 12 When you ask permission to stay, be friendly, 13 and if it turns out to be a godly home, give it your blessing; if not, keep the blessing. 14 Any city or home that doesn’t welcome you—shake off the dust of that place from your feet as you leave. 15 Truly, the wicked cities of Sodom and Gomorrah will be better off at Judgment Day than they.

16 “I am sending you out as sheep among wolves. Be as wary as serpents and harmless as doves. 17 But beware! For you will be arrested and tried, and whipped in the synagogues. 18 Yes, and you must stand trial before governors and kings for my sake. This will give you the opportunity to tell them about me, yes, to witness to the world.

19 “When you are arrested, don’t worry about what to say at your trial, for you will be given the right words at the right time. 20 For it won’t be you doing the talking—it will be the Spirit of your heavenly Father speaking through you!

21 “Brother shall betray brother to death, and fathers shall betray their own children. And children shall rise against their parents and cause their deaths. 22 Everyone shall hate you because you belong to me. But all of you who endure to the end shall be saved.

23 “When you are persecuted in one city, flee to the next! I[b] will return before you have reached them all! 24 A student is not greater than his teacher. A servant is not above his master. 25 The student shares his teacher’s fate. The servant shares his master’s! And since I, the master of the household, have been called ‘Satan,’[c] how much more will you! 26 But don’t be afraid of those who threaten you. For the time is coming when the truth will be revealed: their secret plots will become public information.

27 “What I tell you now in the gloom, shout abroad when daybreak comes. What I whisper in your ears, proclaim from the housetops!

28 “Don’t be afraid of those who can kill only your bodies—but can’t touch your souls! Fear only God who can destroy both soul and body in hell. 29 Not one sparrow (What do they cost? Two for a penny?) can fall to the ground without your Father knowing it. 30 And the very hairs of your head are all numbered. 31 So don’t worry! You are more valuable to him than many sparrows.

32 “If anyone publicly acknowledges me as his friend, I will openly acknowledge him as my friend before my Father in heaven. 33 But if anyone publicly denies me, I will openly deny him before my Father in heaven.

34 “Don’t imagine that I came to bring peace to the earth! No, rather, a sword. 35 I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law— 36 a man’s worst enemies will be right in his own home! 37 If you love your father and mother more than you love me, you are not worthy of being mine; or if you love your son or daughter more than me, you are not worthy of being mine. 38 If you refuse to take up your cross and follow me, you are not worthy of being mine.

39 “If you cling to your life, you will lose it; but if you give it up for me, you will save it.

40 “Those who welcome you are welcoming me. And when they welcome me they are welcoming God who sent me. 41 If you welcome a prophet because he is a man of God, you will be given the same reward a prophet gets. And if you welcome good and godly men because of their godliness, you will be given a reward like theirs.

42 “And if, as my representatives, you give even a cup of cold water to a little child, you will surely be rewarded.”

Footnotes

  1. Matthew 10:7 is near, or “at hand” or “has arrived.”
  2. Matthew 10:23 I, literally, “The Son of Man.”
  3. Matthew 10:25 have been called ‘Satan’; see 9:34 where they call him this.
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Matthew 10
New American Bible (Revised Edition)

Chapter 10

The Mission of the Twelve. 1 [a]Then he summoned his twelve disciples[b] and gave them authority over unclean spirits to drive them out and to cure every disease and every illness.(A) 2 The names of the twelve apostles[c] are these: first, Simon called Peter, and his brother Andrew; James, the son of Zebedee, and his brother John; 3 Philip and Bartholomew, Thomas and Matthew the tax collector; James, the son of Alphaeus, and Thaddeus; 4 Simon the Cananean, and Judas Iscariot who betrayed him.

The Commissioning of the Twelve. 5 (B)Jesus sent out these twelve[d] after instructing them thus, “Do not go into pagan territory or enter a Samaritan town. 6 (C)Go rather to the lost sheep of the house of Israel. 7 As you go, make this proclamation: ‘The kingdom of heaven is at hand.’(D) 8 [e]Cure the sick, raise the dead, cleanse lepers, drive out demons. Without cost you have received; without cost you are to give. 9 (E)Do not take gold or silver or copper for your belts; 10 (F)no sack for the journey, or a second tunic, or sandals, or walking stick. The laborer deserves his keep. 11 (G)Whatever town or village you enter, look for a worthy person in it, and stay there until you leave. 12 As you enter a house, wish it peace. 13 If the house is worthy, let your peace come upon it; if not, let your peace return to you.[f] 14 [g](H)Whoever will not receive you or listen to your words—go outside that house or town and shake the dust from your feet. 15 Amen, I say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town.(I)

Coming Persecutions. 16 (J)“Behold, I am sending you like sheep in the midst of wolves; so be shrewd as serpents and simple as doves. 17 [h]But beware of people,(K) for they will hand you over to courts and scourge you in their synagogues,(L) 18 and you will be led before governors and kings for my sake as a witness before them and the pagans. 19 When they hand you over, do not worry about how you are to speak or what you are to say. You will be given at that moment what you are to say.(M) 20 For it will not be you who speak but the Spirit of your Father speaking through you. 21 [i](N)Brother will hand over brother to death, and the father his child; children will rise up against parents and have them put to death. 22 You will be hated by all because of my name, but whoever endures to the end[j] will be saved. 23 When they persecute you in one town, flee to another. Amen, I say to you, you will not finish the towns of Israel before the Son of Man comes.[k] 24 (O)No disciple is above his teacher, no slave above his master. 25 It is enough for the disciple that he become like his teacher, for the slave that he become like his master. If they have called the master of the house Beelzebul,[l] how much more those of his household!

Courage Under Persecution. 26 (P)“Therefore do not be afraid of them. Nothing is concealed that will not be revealed, nor secret that will not be known.[m](Q) 27 What I say to you in the darkness, speak in the light; what you hear whispered, proclaim on the housetops. 28 And do not be afraid of those who kill the body but cannot kill the soul; rather, be afraid of the one who can destroy both soul and body in Gehenna.(R) 29 Are not two sparrows sold for a small coin? Yet not one of them falls to the ground without your Father’s knowledge. 30 Even all the hairs of your head are counted. 31 So do not be afraid; you are worth more than many sparrows. 32 [n]Everyone who acknowledges me before others I will acknowledge before my heavenly Father. 33 But whoever denies me before others, I will deny before my heavenly Father.(S)

Jesus: A Cause of Division. 34 (T)“Do not think that I have come to bring peace upon the earth. I have come to bring not peace but the sword. 35 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;
36     and one’s enemies will be those of his household.’

The Conditions of Discipleship. 37 (U)“Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me; 38 and whoever does not take up his cross[o] and follow after me is not worthy of me. 39 [p](V)Whoever finds his life will lose it, and whoever loses his life for my sake will find it.

Rewards. 40 “Whoever receives you receives me,[q] and whoever receives me receives the one who sent me.(W) 41 [r]Whoever receives a prophet because he is a prophet will receive a prophet’s reward, and whoever receives a righteous man because he is righteous will receive a righteous man’s reward. 42 And whoever gives only a cup of cold water to one of these little ones to drink because he is a disciple—amen, I say to you, he will surely not lose his reward.”(X)

Footnotes

  1. 10:1–11:1 After an introductory narrative (Mt 10:1–4), the second of the discourses of the gospel. It deals with the mission now to be undertaken by the disciples (Mt 10:5–15), but the perspective broadens and includes the missionary activity of the church between the time of the resurrection and the parousia.
  2. 10:1 His twelve disciples: although, unlike Mark (Mk 3:13–14) and Luke (Lk 6:12–16), Matthew has no story of Jesus’ choosing the Twelve, he assumes that the group is known to the reader. The earliest New Testament text to speak of it is 1 Cor 15:5. The number probably is meant to recall the twelve tribes of Israel and implies Jesus’ authority to call all Israel into the kingdom. While Luke (Lk 6:13) and probably Mark (Mk 4:10, 34) distinguish between the Twelve and a larger group also termed disciples, Matthew tends to identify the disciples and the Twelve. Authority…every illness: activities the same as those of Jesus; see Mt 4:23; Mt 9:35; 10:8. The Twelve also share in his proclamation of the kingdom (Mt 10:7). But although he teaches (Mt 4:23; 7:28; 9:35), they do not. Their commission to teach comes only after Jesus’ resurrection, after they have been fully instructed by him (Mt 28:20).
  3. 10:2–4 Here, for the only time in Matthew, the Twelve are designated apostles. The word “apostle” means “one who is sent,” and therefore fits the situation here described. In the Pauline letters, the place where the term occurs most frequently in the New Testament, it means primarily one who has seen the risen Lord and has been commissioned to proclaim the resurrection. With slight variants in Luke and Acts, the names of those who belong to this group are the same in the four lists given in the New Testament (see note on Mt 9:9). Cananean: this represents an Aramaic word meaning “zealot.” The meaning of that designation is unclear (see note on Lk 6:15).
  4. 10:5–6 Like Jesus (Mt 15:24), the Twelve are sent only to Israel. This saying may reflect an original Jewish Christian refusal of the mission to the Gentiles, but for Matthew it expresses rather the limitation that Jesus himself observed during his ministry.
  5. 10:8–11 The Twelve have received their own call and mission through God’s gift, and the benefits they confer are likewise to be given freely. They are not to take with them money, provisions, or unnecessary clothing; their lodging and food will be provided by those who receive them.
  6. 10:13 The greeting of peace is conceived of not merely as a salutation but as an effective word. If it finds no worthy recipient, it will return to the speaker.
  7. 10:14 Shake the dust from your feet: this gesture indicates a complete disassociation from such unbelievers.
  8. 10:17 The persecutions attendant upon the post-resurrection mission now begin to be spoken of. Here Matthew brings into the discourse sayings found in Mk 13 which deals with events preceding the parousia.
  9. 10:21 See Mi 7:6 which is cited in Mt 10:35, 36.
  10. 10:22 To the end: the original meaning was probably “until the parousia.” But it is not likely that Matthew expected no missionary disciples to suffer death before then, since he envisages the martyrdom of other Christians (Mt 10:21). For him, the end is probably that of the individual’s life (see Mt 10:28).
  11. 10:23 Before the Son of Man comes: since the coming of the Son of Man at the end of the age had not taken place when this gospel was written, much less during the mission of the Twelve during Jesus’ ministry, Matthew cannot have meant the coming to refer to the parousia. It is difficult to know what he understood it to be: perhaps the “proleptic parousia” of Mt 28:16–20, or the destruction of the temple in A.D. 70, viewed as a coming of Jesus in judgment on unbelieving Israel.
  12. 10:25 Beelzebul: see Mt 9:34 for the charge linking Jesus with “the prince of demons,” who is named Beelzebul in Mt 12:24. The meaning of the name is uncertain; possibly, “lord of the house.”
  13. 10:26 The concealed and secret coming of the kingdom is to be proclaimed by them, and no fear must be allowed to deter them from that proclamation.
  14. 10:32–33 In the Q parallel (Lk 12:8–9), the Son of Man will acknowledge those who have acknowledged Jesus, and those who deny him will be denied (by the Son of Man) before the angels of God at the judgment. Here Jesus and the Son of Man are identified, and the acknowledgment or denial will be before his heavenly Father.
  15. 10:38 The first mention of the cross in Matthew, explicitly that of the disciple, but implicitly that of Jesus (and follow after me). Crucifixion was a form of capital punishment used by the Romans for offenders who were not Roman citizens.
  16. 10:39 One who denies Jesus in order to save one’s earthly life will be condemned to everlasting destruction; loss of earthly life for Jesus’ sake will be rewarded by everlasting life in the kingdom.
  17. 10:40–42 All who receive the disciples of Jesus receive him, and God who sent him, and will be rewarded accordingly.
  18. 10:41 A prophet: one who speaks in the name of God; here, the Christian prophets who proclaim the gospel. Righteous man: since righteousness is demanded of all the disciples, it is difficult to take the righteous man of this verse and one of these little ones (Mt 10:42) as indicating different groups within the followers of Jesus. Probably all three designations are used here of Christian missionaries as such.
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Matthew 10
New English Translation

Sending Out the Twelve Apostles

10 Jesus[a] called his twelve disciples and gave them authority over unclean spirits[b] so they could cast them out and heal every kind of disease and sickness.[c] 2 Now these are the names of the twelve apostles:[d] first, Simon[e] (called Peter), and Andrew his brother; James son of Zebedee and John his brother; 3 Philip and Bartholomew;[f] Thomas[g] and Matthew the tax collector;[h] James the son of Alphaeus, and Thaddaeus;[i] 4 Simon the Zealot[j] and Judas Iscariot,[k] who betrayed him.[l]

5 Jesus sent out these twelve, instructing them as follows:[m] “Do not go on a road that leads to Gentile regions[n] and do not enter any Samaritan town.[o] 6 Go[p] instead to the lost sheep[q] of the house of Israel. 7 As you go, preach this message: ‘The kingdom of heaven is near!’ 8 Heal the sick, raise the dead,[r] cleanse lepers,[s] cast out demons. Freely you received, freely give. 9 Do not take gold, silver, or copper[t] in your belts, 10 no bag[u] for the journey, or an extra tunic,[v] or sandals or staff,[w] for the worker deserves his provisions. 11 Whenever[x] you enter a town or village,[y] find out who is worthy there[z] and stay with them[aa] until you leave. 12 As you enter the house, greet those within it.[ab] 13 And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you.[ac] 14 And if anyone will not welcome you or listen to your message, shake the dust off[ad] your feet as you leave that house or that town. 15 I tell you the truth,[ae] it will be more bearable for the region of Sodom and Gomorrah[af] on the day of judgment than for that town!

Persecution of Disciples

16 “I[ag] am sending you out like sheep surrounded by wolves,[ah] so be wise as serpents[ai] and innocent as doves.[aj] 17 Beware[ak] of people, because they will hand you over to councils[al] and flog[am] you in their synagogues.[an] 18 And you will be brought before governors and kings[ao] because of me, as a witness to them and to the Gentiles. 19 Whenever[ap] they hand you over for trial,[aq] do not worry about how to speak or what to say,[ar] for what you should say will be given to you at that time.[as] 20 For it is not you speaking, but the Spirit of your Father speaking through you.

21 “Brother[at] will hand over brother to death, and a father his child. Children will rise against[au] parents and have them put to death. 22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved! 23 Whenever[av] they persecute you in one town,[aw] flee to another! I tell you the truth,[ax] you will not finish going through all the towns[ay] of Israel before the Son of Man comes.

24 “A disciple is not greater than his teacher, nor a slave[az] greater than his master. 25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much worse will they call[ba] the members of his household!

Fear God, Not Man

26 “Do[bb] not be afraid of them, for nothing is hidden[bc] that will not be revealed,[bd] and nothing is secret that will not be made known. 27 What I say to you in the dark, tell in the light, and what is whispered in your ear,[be] proclaim from the housetops.[bf] 28 Do[bg] not be afraid of those who kill the body[bh] but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell.[bi] 29 Aren’t two sparrows sold for a penny?[bj] Yet not one of them falls to the ground apart from your Father’s will.[bk] 30 Even all the hairs on your head are numbered. 31 So do not be afraid;[bl] you are more valuable than many sparrows.

32 “Whoever, then, acknowledges[bm] me before people, I will acknowledge[bn] before my Father in heaven. 33 But whoever denies me before people, I will deny him also before my Father in heaven.

Not Peace, but a Sword

34 “Do not think that I have come to bring[bo] peace to the earth. I have not come to bring peace but a sword![bp] 35 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, 36 and a man’s enemies will be the members of his household.[bq]

37 “Whoever loves father or mother more than me is not worthy[br] of me, and whoever loves son or daughter more than me is not worthy of me. 38 And whoever does not take up his cross[bs] and follow me is not worthy of me. 39 Whoever finds his life[bt] will lose it,[bu] and whoever loses his life because of me[bv] will find it.

Rewards

40 “Whoever receives you receives me, and whoever receives me receives the one who sent me.[bw] 41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever[bx] receives a righteous person in the name of a righteous person will receive a righteous person’s reward. 42 And whoever gives only a cup of cold water to one of these little ones[by] in the name of a disciple, I tell you the truth,[bz] he will never lose his reward.”

Footnotes

  1. Matthew 10:1 tn Grk “And he.”
  2. Matthew 10:1 sn Unclean spirits refers to evil spirits.
  3. Matthew 10:1 tn Grk “every [kind of] disease and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons. The present translation, like several other translations (e.g., NASB, NKJV, CEV, NLT), has opted for “every kind of disease and sickness” here (KJV “all manner of sickness and all manner of disease”), understanding the Greek term πᾶς to refer to “everything belonging, in kind, to the class designated by the noun” (BDAG 784 s.v. 5).sn The same statement about healing was made concerning Jesus’ ministry in Matt 9:35, which likewise repeated Matt 4:23. By the choice of wording the evangelist thus links the ministry of the disciples with the ministry of Jesus himself.
  4. Matthew 10:2 sn The term apostles is rare in the gospels, found only here, Mark 3:14, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).
  5. Matthew 10:2 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Mark 3:16-19; Luke 6:13-16; Acts 1:13) and the first four individuals listed are always the same, although not in the same order following Peter.
  6. Matthew 10:3 sn Bartholomew means “son of Tolmai” in Aramaic. It has frequently been suggested that this is another name for Nathanael mentioned in John 1:45, although this is not certain.
  7. Matthew 10:3 sn This is the “doubting Thomas” mentioned in John 20:24-29.
  8. Matthew 10:3 sn See the note on tax collectors in 5:46.
  9. Matthew 10:3 tc Witnesses differ on the identification of the last disciple mentioned in v. 3: He is called Λεββαῖος (Lebbaios, “Lebbaeus”) in D and Judas Zelotes in the Old Latin witnesses. The Byzantine text, along with a few others (C(*),2 L N W Γ Δ Θ ƒ1 33 565 579 700 1424 M), conflates earlier readings by calling him “Lebbaeus, who was called Thaddaeus,” while codex 13 conflates by way of transposition (“Thaddaeus, who was called Lebbaeus”). But excellent and early witnesses (א B ƒ13 892 lat co) call him merely Θαδδαῖος (Thaddaios, “Thaddaeus”), a reading which, because of this support, is most likely correct.
  10. Matthew 10:4 tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots (cf. TEV “Simon the Patriot”). He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament (cf. CEV “Simon, known as the Eager One”).
  11. Matthew 10:4 sn Just as Peter is always mentioned first in all the lists, Judas Iscariot is always mentioned last, presumably because he was considered unworthy. There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
  12. Matthew 10:4 tn Grk “who even betrayed him.”
  13. Matthew 10:5 tn Grk “instructing them, saying.”
  14. Matthew 10:5 tn Grk “on the way/road of the Gentiles.” The objective genitive “of the Gentiles” indicates the direction (BDAG 554 s.v. ὁδός 1.a); the restriction is on the territory to be visited rather than contact with individual Gentiles or Samaritans (compare the mission of the seventy-two in Luke 10:4 where even standard greetings along the road are prohibited). sn Since Galilee was surrounded on all sides by Gentile territory except the south, where it bordered on Samaria, this restriction effectively limited the mission of the twelve to Galilee on this occasion.
  15. Matthew 10:5 tn Grk “town [or city] of the Samaritans.”sn This is the only mention of Samaritans or Samaria in the Gospel of Matthew.
  16. Matthew 10:6 tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.
  17. Matthew 10:6 sn The imagery of lost sheep probably alludes to Jer 50:6, where the Jewish people have been abandoned by their leaders (“shepherds”) and allowed to go astray.
  18. Matthew 10:8 tc The majority of Byzantine minuscules, along with a few other witnesses (C3 K L Γ Θ 579 700txt* 1424c sa mae), lack νεκροὺς ἐγείρετε (nekrous egeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281vid ƒ1, 13 33 565 579mg lat bo; P W Δ 348 syh have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).
  19. Matthew 10:8 sn See the note on leper in Matt 8:2.
  20. Matthew 10:9 sn The gold, silver, and copper probably represent varying degrees of provision, with gold the most valuable and copper the least. Jesus’ point appears to be that not even minimal provision (copper) was to be taken along, forcing the disciple to be totally dependent on God.
  21. Matthew 10:10 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
  22. Matthew 10:10 tn Grk “two tunics,” that is, wearing one and carrying one as a spare. See the note on the word “tunic” in Matt 5:40.
  23. Matthew 10:10 tn Mark 6:8 allows one staff. It is possible that Matthew’s “two” with regard to the tunics (NET “an extra tunic”) extends to cover the sandals and staff as well (although “staff” is singular), making this a summary (cf. Luke 9:3) meaning not taking an extra pair of sandals or an extra staff (like the tunics). It is also possible the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.sn The point of the prohibitions seems to be not so much urgency as total dependence on God. Lack of a staff, in particular, would leave the traveler extremely vulnerable to wild animals and robbers.
  24. Matthew 10:11 tn Here δέ (de) has not been translated.
  25. Matthew 10:11 tn Grk “Into whatever town or village you enter.” This acts as a distributive, meaning every town or village they enter; this is expressed more naturally in English as “whenever you enter a town or village.”
  26. Matthew 10:11 tn Grk “in it” (referring to the city or village).
  27. Matthew 10:11 tn Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay.sn Jesus telling his disciples to stay with them in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging. Staying in one location would give the disciples a base of operations for mission in the area as long as they were there.
  28. Matthew 10:12 tn Grk “give it greetings.” The expression “give it greetings” is a metonymy; the “house” is put for those who live in it. The translation clarifies this because it sounds odd in contemporary English to speak of greeting a building.
  29. Matthew 10:13 sn The response to these messengers determines how God’s blessing is bestowed—if the messengers are not welcomed, their blessing will return to them. Jesus shows just how important their mission is by this remark.
  30. Matthew 10:14 sn To shake the dust off represented, on one level, shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. At another level, however, it is similar to a prophetic sign, representing the termination of all fellowship with those individuals or localities that have rejected the messengers along with their message of the coming kingdom of heaven. This in essence constitutes a sign of eschatological judgment, as confirmed in the following verse.
  31. Matthew 10:15 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  32. Matthew 10:15 sn Sodom and Gomorrah were widely regarded as the most wicked of OT cities from the actions described in Gen 19:1-29; even in OT times their wickedness had become proverbial (Isa 1:9-10). The allusion to God’s judgment on these cities is not intended to indicate that they might be shown mercy on the day of judgment, but to warn that rejecting the messengers with their current message about the coming kingdom is even more serious than the worst sins of Sodom and Gomorrah and will result in even more severe punishment.
  33. Matthew 10:16 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  34. Matthew 10:16 sn This imagery of wolves is found in intertestamental Judaism (see Pss. Sol. 8:23, 30; also 1 Enoch 89:55). For more on the sheep imagery see H. Preisker and S. Schulz, TDNT 6:690. The imagery of sheep surrounded by wolves suggests violence, and prepares the hearers for the persecutions of disciples described in vv. 17-26.
  35. Matthew 10:16 sn The craftiness of serpents is proverbial and can be traced as far back as Gen 3:1. As for how it applies to Jesus’ disciples sent out with the message of the coming kingdom, interpreters have been far less certain, and there is a great diversity of opinion.
  36. Matthew 10:16 sn Doves were regarded in both Greek and Jewish culture of the first century as symbols of purity, integrity, and harmlessness (see H. Greeven, TDNT 6:65-67).
  37. Matthew 10:17 tn Here δέ (de) has not been translated.
  38. Matthew 10:17 sn Councils in this context has a non-technical sense referring to local judicial bodies (courts) attached to the Jewish synagogue (cf. BDAG 967 s.v. συνέδριον 1.a). These courts would be responsible for meting out justice and discipline within the Jewish community.
  39. Matthew 10:17 tn Or “and have you flogged” (a causative sense). BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
  40. Matthew 10:17 sn See the note on synagogues in 4:23.
  41. Matthew 10:18 sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts 4:3; 5:17-18, 40-41; 6:12; 7:1-60; 8:1-3, and of Gentile persecution in Acts 25:2-12, 24-27.
  42. Matthew 10:19 tn Here δέ (de) has not been translated.
  43. Matthew 10:19 tn Or “hand you over into custody,” in particular “as a t.t. of police and courts ‘hand over into [the] custody [of]’” (BDAG 762 s.v. παραδίδωμι 1.b). In context some sort of trial is implied (cf. Luke 12:11).
  44. Matthew 10:19 tn Grk “how or what you might speak.”
  45. Matthew 10:19 tn Grk “in that hour.”
  46. Matthew 10:21 tn Here δέ (de) has not been translated.sn The mention of father and child in the following clause indicates that brother here refers to actual siblings, the members of one’s own family.
  47. Matthew 10:21 tn Or “will rebel against.”
  48. Matthew 10:23 tn Here δέ (de) has not been translated.
  49. Matthew 10:23 tn The Greek word πόλις (polis) can mean either “town” or “city” depending on the context (BDAG 844 s.v. 1, “population center of varying size, city, town”).
  50. Matthew 10:23 tn Grk “For truly (ἀμήν, amēn) I say to you.” Here γάρ (gar, “for”) has not been translated.
  51. Matthew 10:23 tn The Greek word πόλις (polis), can mean either “town” or “city” (see previous note in this verse). “Town” was employed here to emphasize the large number of places to visit (not just the largest cities) and thus the extensive nature of the disciples’ ministry.
  52. Matthew 10:24 tn See the note on the word “slave” in 8:9.
  53. Matthew 10:25 tn The words “will they call” are not in the Greek text but are implied, and have been supplied in the translation for clarity.
  54. Matthew 10:26 tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.
  55. Matthew 10:26 tn Or “concealed.”
  56. Matthew 10:26 tn The passive voice here and with the next verb is probably used for rhetorical effect. Although it is common to understand such usage, particularly in the gospels, as examples of the so-called “divine passive” where God is the unstated performer of the action, according to Wallace (ExSyn 438) this category is overused.sn The passive verbs revealed and made known suggest the revelation comes from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known.
  57. Matthew 10:27 tn Grk “what you hear in the ear,” an idiom meaning “say someth. into someone’s ear, i.e., secretly or in confidence, whisper” (BDAG 739 s.v. οὖς 1).
  58. Matthew 10:27 tn The expression “proclaim from the housetops” is an idiom for proclaiming something publicly (L&N 7.51; BDAG 266 s.v. δῶμα). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.
  59. Matthew 10:28 tn Here καί (kai) has not been translated.
  60. Matthew 10:28 sn A similar exhortation is found in 4 Macc 13:14-15, reflecting the view of Judaism in the intertestamental period. The statement here assumes there is more to a person than a body. As J. Nolland states, “Fear of God is to displace fear of death-dealing persecutors. The stakes are higher with God” (Matthew [NIGTC], 436).
  61. Matthew 10:28 sn While destroy is sometimes taken to mean annihilation, it does not necessarily have to imply that here (“Of eternal death… Mt 10:28, ” BDAG 116 s.v. ἀπόλλυμι 1.a.α). There are some Jewish intertestamental texts that appear to reflect a belief in everlasting punishment for the wicked (Jdt 16:17; 1QS 2:8) as well as Rev 14:11 in the NT. See also the note on the word hell in 5:22.
  62. Matthew 10:29 sn The penny refers to an assarion, a small Roman copper coin. One of them was worth one-sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest items sold in the market. The point of Jesus’ statement is that God knows about even the most financially insignificant things; see Isa 49:15.
  63. Matthew 10:29 tn Or “to the ground without the knowledge and consent of your Father.”sn This is a typical form of rabbinic argumentation, from the lesser to the greater: If God cares about the lesser thing (sparrows) how much more does he care about the greater thing (people).
  64. Matthew 10:31 sn This represents the third call by Jesus not to be afraid in the section (previously in vv. 26, 28). Since these two previous references were related to fear of persecution, it is probable that this one does as well. Once again the sparrows are mentioned and the argument is from lesser to greater (if God cares about individual hairs on the head and about sparrows, how much more does he care about people).
  65. Matthew 10:32 tn Or “confesses”; cf. BDAG 708 s.v. ὁμολογέω 4, “to acknowledge someth., ordinarily in public, acknowledge, claim, profess, praise.”
  66. Matthew 10:32 tn Grk “I will acknowledge [or, confess] him also.”sn This acknowledgment will take place at the judgment. On Jesus and judgment, see Luke 22:69; Acts 10:42-43; 17:31.
  67. Matthew 10:34 tn Grk “cast.” For βάλλω (ballō) in the sense of bringing about (or causing) a state or condition, see L&N 13.14; BDAG 163-64 s.v. 4.
  68. Matthew 10:34 sn For rhetorical reasons, Jesus’ statement is deliberately paradoxical (seeming to state the opposite of Matt 10:13 where the messengers are to bring peace). The conflict implied by the sword is not primarily eschatological in this context, however, but immediate, and concerns the division and discord even among family members that a person’s allegiance to Jesus would bring (vv. 35-39).
  69. Matthew 10:36 tn Matt 10:35-36 are an allusion to Mic 7:6.
  70. Matthew 10:37 tn Here “worthy” (ἄξιος, axios) means “does not deserve to belong to me” (BDAG 94 s.v. 2.a), i.e., “is not worthy to be my disciple” (cf. Luke 14:26) or perhaps “is not worthy to participate in the kingdom” (to be undeserving of Jesus is to be undeserving of the kingdom he brings).sn The statement demands uncompromising, radical loyalty to Jesus, a loyalty so powerful that it surpasses normal human relationships, even familial ones.
  71. Matthew 10:38 sn According to Plutarch, “Every criminal who is executed carries his own cross” (De sera numinus vindicta 9.554b). Jesus is speaking figuratively here in the context of rejection. If one’s allegiance to Jesus does not have absolute priority, then one will not follow him in the face of possible rejection and persecution.
  72. Matthew 10:39 tn Grk “his soul.” The Greek ψυχή (psuchē) has many different meanings depending on the context. The two primary meanings here are the earthly life (animate life, sometimes called “physical life”) and the inner life (the life that transcends the earthly life, sometimes called “the soul”). The fact that the Greek term can have both meanings creates in this verse both a paradox and a wordplay. The desire to preserve both aspects of ψυχή (psuchē) for oneself creates the tension here (cf. BDAG 1099 s.v. 1.a; 2.d,e). Translation of the Greek term ψυχή (psuchē) presents a particularly difficult problem in this verse. Most English versions since the KJV have translated the term “life.” This preserves the paradox of finding one’s “life” (in the sense of earthly life) while at the same time really losing it (in the sense of “soul” or transcendent inner life) and vice versa, but at the same time it obscures the wordplay that results from the same Greek word having multiple meanings. To translate as “soul,” however, gives the modern English reader the impression of the immortal soul at the expense of the earthly life. On the whole it is probably best to use the translation “life” and retain the paradox at the expense of the wordplay.
  73. Matthew 10:39 sn The Greek word translated life can refer to both earthly, physical life and inner, transcendent life (one’s “soul”). In the context, if a person is not willing to suffer the world’s rejection and persecution in order to follow Jesus but instead seeks to retain his physical life, then that person will lose both physical life and inner, transcendent life (at the judgment). On the other hand, the one who willingly gives up earthly, physical life to follow Jesus (“loses his life because of me”) will ultimately find one’s “soul” (note that the parallel in John’s Gospel speaks of “guarding one’s ‘soul’ for eternal life” (John 12:25).
  74. Matthew 10:39 tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα (heneka) indicates the cause or reason for something (BDAG 334 s.v. 1).
  75. Matthew 10:40 sn The one who sent me refers to God. Reception of the messengers (and by implication, the message they bring) is equivalent to reception of both Jesus and God the Father himself.
  76. Matthew 10:41 tn Grk “And whoever.” Here καί (kai) has not been translated.
  77. Matthew 10:42 sn Mention of these little ones in the context seems slightly odd since Jesus is addressing disciples, and this seems to refer to disciples. Probably it is another reference to the itinerant messengers mentioned previously (v. 40). Even a minimal act of kindness shown to one of these (a cup of cold water) will not go unacknowledged and unrewarded.
  78. Matthew 10:42 tn Grk “Truly (ἀμήν, amēn), I say to you.”
Close NIRV

Matthew 10
New International Reader's Version

Jesus Sends Out the Twelve Disciples

10 Jesus called for his 12 disciples to come to him. He gave them authority to drive out evil spirits and to heal every illness and sickness.

2 Here are the names of the 12 apostles.

First there were Simon Peter and his brother Andrew.

Then came James, son of Zebedee, and his brother John.

3 Next were Philip and Bartholomew,

and also Thomas and Matthew the tax collector.

Two more were James, son of Alphaeus, and Thaddaeus.

4 The last were Simon the Zealot and Judas Iscariot. Judas was the one who was later going to hand Jesus over to his enemies.

5 Jesus sent these 12 out with the following orders. “Do not go among the Gentiles,” he said. “Do not enter any town of the Samaritans. 6 Instead, go to the people of Israel. They are like sheep that have become lost. 7 As you go, preach this message, ‘The kingdom of heaven has come near.’ 8 Heal those who are sick. Bring those who are dead back to life. Make those who have skin diseases ‘clean’ again. Drive out demons. You have received freely, so give freely.

9 “Do not get any gold, silver or copper to take with you in your belts. 10 Do not take a bag for the journey. Do not take extra clothes or sandals or walking sticks. A worker should be given what he needs. 11 When you enter a town or village, look for someone who is willing to welcome you. Stay at their house until you leave. 12 As you enter the home, greet those who live there. 13 If that home welcomes you, give it your blessing of peace. If it does not, don’t bless it. 14 Some people may not welcome you or listen to your words. If they don’t, leave that home or town, and shake the dust off your feet. 15 What I’m about to tell you is true. On judgment day it will be easier for Sodom and Gomorrah than for that town.

16 “I am sending you out like sheep among wolves. So be as wise as snakes and as harmless as doves. 17 Watch out! You will be handed over to the local courts. You will be whipped in the synagogues. 18 You will be brought to governors and kings because of me. You will be witnesses to them and to the Gentiles. 19 But when they arrest you, don’t worry about what you will say or how you will say it. At that time you will be given the right words to say. 20 It will not be you speaking. The Spirit of your Father will be speaking through you.

21 “Brothers will hand over brothers to be killed. Fathers will hand over their children. Children will rise up against their parents and have them put to death. 22 You will be hated by everyone because of me. But anyone who remains strong in the faith will be saved. 23 When people attack you in one place, escape to another. What I’m about to tell you is true. You will not finish going through the towns of Israel before the Son of Man comes.

24 “The student is not better than the teacher. A slave is not better than his master. 25 It is enough for students to be like their teachers. And it is enough for slaves to be like their masters. If the head of the house has been called Beelzebul, what can the others who live there expect?

26 “So don’t be afraid of your enemies. Everything that is secret will be brought out into the open. Everything that is hidden will be uncovered. 27 What I tell you in the dark, speak in the daylight. What is whispered in your ear, shout from the rooftops. 28 Do not be afraid of those who kill the body but can’t kill the soul. Instead, be afraid of the one who can destroy both soul and body in hell. 29 Aren’t two sparrows sold for only a penny? But not one of them falls to the ground outside your Father’s care. 30 He even counts every hair on your head! 31 So don’t be afraid. You are worth more than many sparrows.

32 “What if someone says in front of others that they know me? I will also say in front of my Father who is in heaven that I know them. 33 But what if someone says in front of others that they don’t know me? I will say in front of my Father who is in heaven that I don’t know them.

34 “Do not think that I came to bring peace to the earth. I didn’t come to bring peace. I came to bring a sword. 35 I have come to turn

“ ‘sons against their fathers.
    Daughters will refuse to obey their mothers.
Daughters-in-law will be against their mothers-in-law.
36     A man’s enemies will be the members of his own family.’ (Micah 7:6)

37 “Anyone who loves their father or mother more than me is not worthy of me. Anyone who loves their son or daughter more than me is not worthy of me. 38 Whoever does not pick up their cross and follow me is not worthy of me. 39 Whoever finds their life will lose it. Whoever loses their life because of me will find it.

40 “Anyone who welcomes you welcomes me. And anyone who welcomes me welcomes the one who sent me. 41 Suppose someone welcomes a prophet as a prophet. They will receive a prophet’s reward. And suppose someone welcomes a godly person as a godly person. They will receive a godly person’s reward. 42 Suppose someone gives even a cup of cold water to a little one who follows me. What I’m about to tell you is true. That person will certainly be rewarded.”

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