◀ All Reading Plans / Revised Common Lectionary (Complementary) / Exodus 19:2-8a (The covenant with Israel at Sinai); Psalm 100 (We are God’s people); Romans 5:1-8 (While we were sinners Christ died for us); Matthew 9:35—10:8 [9-23] (The sending of the twelve) (New English Translation)

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Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.

Duration: 1245 days

Exodus 19:2-8

²After they journeyed^[a] from Rephidim, they came to the desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain.^[b]

³Moses^[c] went up to God, and the Lord called to him from the mountain, “Thus you will tell the house of Jacob, and declare to the people^[d] of Israel: ⁴‘You yourselves have seen what I did to Egypt and how I lifted you on eagles’ wings^[e] and brought you to myself.^[f] ⁵And now, if you will diligently listen to me^[g] and keep^[h] my covenant, then you will be my^[i] special possession^[j] out of all the nations, for all the earth is mine, ⁶and you will be to me^[k] a kingdom of priests^[l] and a holy nation.’^[m] These are the words that you will speak to the Israelites.”

⁷So Moses came and summoned the elders of Israel. He set before them all these words that the Lord had commanded him, ⁸and all the people answered together, “All that the Lord has commanded we will do!”^[n] So Moses brought the words of the people back to the Lord.

Footnotes

Exodus 19:2 tn The form is a preterite with vav (ו) consecutive, “and they journeyed.” It is here subordinated to the next clause as a temporal clause. But since the action of this temporal clause preceded the actions recorded in v. 1, a translation of “after” will keep the sequence in order. Verse 2 adds details to the summary in v. 1.
Exodus 19:2 sn The mountain is Mount Sinai, the mountain of God, the place where God had met and called Moses and had promised that they would be here to worship him. If this mountain is Jebel Musa, the traditional site of Sinai, then the plain in front of it would be Er-Rahah, about a mile and a half long by half a mile wide, fronting the mountain on the NW side (S. R. Driver, Exodus, 169). The plain itself is about 5000 feet above sea level. A mountain on the west side of the Arabian Peninsula has also been suggested as a possible site.
Exodus 19:3 tn Heb “and Moses went up.”
Exodus 19:3 tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering.
Exodus 19:4 tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.
Exodus 19:4 sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.
Exodus 19:5 tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.
Exodus 19:5 tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”
Exodus 19:5 tn The lamed preposition expresses possession here: “to me” means “my.”
Exodus 19:5 tn The noun is סְגֻלָּה (s^egullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; Mal 3:17. See M. Greenburg, “Hebrew s^egulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.
Exodus 19:6 tn Or “for me” (NIV, NRSV), or, if the preposition ל (lamed) has a possessive use, “my kingdom” (so NCV).
Exodus 19:6 tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests”; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and”—“kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests—proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9, 10).
Exodus 19:6 tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.
Exodus 19:8 tn The verb is an imperfect. The people are not being presumptuous in stating their compliance—there are several options open for the interpretation of this tense. It may be classified as having a desiderative nuance: “we are willing to do” or, “we will do.”

Psalm 100

Psalm 100^[a]

A thanksgiving psalm.

100 Shout out praises to the Lord, all the earth!
²Worship^[b] the Lord with joy.
Enter his presence with joyful singing.
³Acknowledge that the Lord is God.
He made us and we belong to him,^[c]
we are his people, the sheep of his pasture.
⁴Enter his gates with thanksgiving,
and his courts with praise.
Give him thanks.
Praise his name.
⁵For the Lord is good.
His loyal love endures,^[d]
and he is faithful through all generations.^[e]

Romans 5:1-8

The Expectation of Justification

5 ^[a] Therefore, since we have been declared righteous by faith, we have^[b] peace with God through our Lord Jesus Christ, ²through whom we have also obtained access^[c] into this grace in which we stand, and we rejoice^[d] in the hope of God’s glory. ³Not^[e] only this, but we also rejoice in sufferings, knowing that suffering produces endurance, ⁴and endurance, character, and character, hope. ⁵And hope does not disappoint, because the love of God^[f] has been poured out^[g] in our hearts through the Holy Spirit who was given to us.

⁶For while we were still helpless, at the right time Christ died for the ungodly. ⁷(For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.)^[h] ⁸But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

Footnotes

Romans 5:1 sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.
Romans 5:1 tc A number of significant witnesses have the subjunctive ἔχωμεν (echōmen, “let us have”) instead of ἔχομεν (echomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁵ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁸ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the autograph. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was the initial text—just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirēnēn echōmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.
Romans 5:2 tc ‡ There is some dispute over whether τῇ πίστει is here or not. Several decent witnesses lack the words (B D F G 0220 sa Ambst) while they are found (with ἐν preceding the article in some) in other witnesses, some of which are very good (א [+ ἐν in א¹; lacking in א*, omitted in א^c] A [also with ἐν] C Ψ 33 1739 1881 lat). On balance, the shorter reading has stronger external witnesses. As well, (ἐν) τῇ πίστει strikes the reader as mildly redundant and certainly as a clarification. As such, it seems to be a motivated reading. It is thus best to delete the words from the text.
Romans 5:2 tn Or “exult, boast.”
Romans 5:3 tn Here δέ (de) has not been translated because of differences between Greek and English style.
Romans 5:5 tn The phrase ἡ ἀγάπη τοῦ θεοῦ (hē agapē tou theou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).
Romans 5:5 sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.
Romans 5:7 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

Matthew 9:35-10:8

Workers for the Harvest

³⁵Then Jesus went throughout all the towns^[a] and villages, teaching in their synagogues,^[b] preaching the good news of the kingdom, and healing every kind of disease and sickness.^[c] ³⁶When^[d] he saw the crowds, he had compassion on them because they were bewildered and helpless,^[e] like sheep without a shepherd. ³⁷Then he said to his disciples, “The harvest is plentiful, but the workers are few. ³⁸Therefore ask the Lord of the harvest^[f] to send out workers into his harvest-ready fields.”^[g]

Sending Out the Twelve Apostles

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

⁵Jesus sent out these twelve, instructing them as follows:^[t] “Do not go on a road that leads to Gentile regions^[u] and do not enter any Samaritan town.^[v] ⁶Go^[w] instead to the lost sheep^[x] of the house of Israel. ⁷As you go, preach this message: ‘The kingdom of heaven is near!’ ⁸Heal the sick, raise the dead,^[y] cleanse lepers,^[z] cast out demons. Freely you received, freely give.

Footnotes

Matthew 9:35 tn Or “cities.”
Matthew 9:35 sn See the note on synagogues in 4:23.
Matthew 9:35 tn Grk “every [kind of] disease and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons. Although the present translation, like several other translations (e.g., NASB, NKJV, NLT), has opted for “every kind of disease and sickness” here, understanding the Greek term πᾶς to refer to “everything belonging, in kind, to the class designated by the noun” (BDAG 784 s.v. 5), it may be possible to understand the word to mean “all” in the sense of totality (i.e., “every disease and every sickness”), given that the same Greek term occurs at the beginning of the verse in the phrase “all the towns and villages” and the phrase at the end of the verse may be intended as a contrast. Arguing against this is the evangelist’s usage of the exact same phrase “every disease and every sickness” in 4:23 referring to Jesus’ healing ministry and in 10:1 to refer to the ministry of the disciples. In the two last-mentioned passages the contrast with “all the towns and villages” does not occur.
Matthew 9:36 tn Here δέ (de) has not been translated.
Matthew 9:36 tn Or perhaps “because they had been bewildered and helpless.” The grammatical issue is whether the perfect participles are to be regarded as predicate adjectives or as pluperfect periphrastic constructions (i.e., εἰμί in the indicative plus a perfect participle). Wallace regards these as pluperfect periphrastics, stating: “There may be a hint in Matthew’s use of the pluperfect, esp. in collocation with the shepherd-motif, that this situation would soon disappear” (ExSyn 584).
Matthew 9:38 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
Matthew 9:38 tn Grk “harvest,” but by extension of meaning this refers to the crops awaiting harvest in the fields. See BDAG 453 s.v. θερισμός 2.a.
Matthew 10:1 tn Grk “And he.”
Matthew 10:1 sn Unclean spirits refers to evil spirits.
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.
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).
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.
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.
Matthew 10:3 sn This is the “doubting Thomas” mentioned in John 20:24-29.
Matthew 10:3 sn See the note on tax collectors in 5:46.
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.
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”).
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.
Matthew 10:4 tn Grk “who even betrayed him.”
Matthew 10:5 tn Grk “instructing them, saying.”
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.
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.
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.
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.
Matthew 10:8 tc The majority of Byzantine minuscules, along with a few other witnesses (C³ K L Γ Θ 579 700^txt* 1424^c 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 0281^vid ƒ^{1, 13} 33 565 579^mg lat bo; P W Δ 348 sy^h 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).
Matthew 10:8 sn See the note on leper in Matt 8:2.

Matthew 10:9-23

⁹Do not take gold, silver, or copper^[a] in your belts, ¹⁰no bag^[b] for the journey, or an extra tunic,^[c] or sandals or staff,^[d] for the worker deserves his provisions. ¹¹Whenever^[e] you enter a town or village,^[f] find out who is worthy there^[g] and stay with them^[h] until you leave. ¹²As you enter the house, greet those within it.^[i] ¹³And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you.^[j] ¹⁴And if anyone will not welcome you or listen to your message, shake the dust off^[k] your feet as you leave that house or that town. ¹⁵I tell you the truth,^[l] it will be more bearable for the region of Sodom and Gomorrah^[m] on the day of judgment than for that town!

Persecution of Disciples

¹⁶“I^[n] am sending you out like sheep surrounded by wolves,^[o] so be wise as serpents^[p] and innocent as doves.^[q] ¹⁷Beware^[r] of people, because they will hand you over to councils^[s] and flog^[t] you in their synagogues.^[u] ¹⁸And you will be brought before governors and kings^[v] because of me, as a witness to them and to the Gentiles. ¹⁹Whenever^[w] they hand you over for trial,^[x] do not worry about how to speak or what to say,^[y] for what you should say will be given to you at that time.^[z] ²⁰For it is not you speaking, but the Spirit of your Father speaking through you.

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

Footnotes

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.
Matthew 10:10 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
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.
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.
Matthew 10:11 tn Here δέ (de) has not been translated.
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.”
Matthew 10:11 tn Grk “in it” (referring to the city or village).
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.
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.
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.
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.
Matthew 10:15 tn Grk “Truly (ἀμήν, amēn), I say to you.”
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.
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).
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.
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.
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).
Matthew 10:17 tn Here δέ (de) has not been translated.
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.
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.”
Matthew 10:17 sn See the note on synagogues in 4:23.
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.
Matthew 10:19 tn Here δέ (de) has not been translated.
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).
Matthew 10:19 tn Grk “how or what you might speak.”
Matthew 10:19 tn Grk “in that hour.”
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.
Matthew 10:21 tn Or “will rebel against.”
Matthew 10:23 tn Here δέ (de) has not been translated.
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”).
Matthew 10:23 tn Grk “For truly (ἀμήν, amēn) I say to you.” Here γάρ (gar, “for”) has not been translated.
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.

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Revised Common Lectionary (Complementary)

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Psalm 100[a]

A thanksgiving psalm.

Footnotes

The Expectation of Justification

Footnotes

Workers for the Harvest

Sending Out the Twelve Apostles

Footnotes

Persecution of Disciples

Footnotes

Psalm 100^[a]