Commentaires bibliques

Matthew 10:1-15. The Twelve: their names, mission, and relative instructions (Mark 3:14-19; Mark 6:7-13, Luke 9:1-6).

Matthew 10:1. προσκαλεσάμενος: this does not refer to the call to become disciples, but to a call to men already disciples to enter on a special mission.—τοὺς δώδεκα, the Twelve. The article implies that a body of intimate disciples, twelve in number, already existed. The evangelist probably had Mark 3:14 in view. He may also reflect in his language the feeling of the apostolic age to which the Twelve were familiar and famous. Hitherto we have made the acquaintance of five of the number (Matthew 4:18-22, Matthew 9:9). Their calls are specially reported to illustrate how the body of twelve grew.—ἐξουσίαν, authority, not to preach, as we might have expected, but to heal. The prominence given to healing in this mission may surprise and disappoint, and even tempt to entertain the suspicion that the exalted ideas concerning the Twelve of after years have been read into the narrative. This element is certainly least prominent in Mark. Yet to some extent it must have had a place in the mission. The people in Galilee had all heard of Jesus and His work, and it was no use sending the Twelve unless they could carry with them something of His power.—πνευμάτων α., genitive objective, as in John 17:3, Romans 9:21. ὥστε ἐκ … καὶ θεραπεύειν, dependent also on ἐξουσίαν (cf. 1 Corinthians 9:5), ὥστε with infinitive indicating tendency of the power, πᾶσαν νόσον, etc., echo of Matthew 4:23.

Matthew 10:1. Not the choosing, but merely the mission of the Twelve, is here related; Mark 6:7; Luke 9:1. The choosing (Mark 3:14; Luke 6:13; comp. also John 6:70), which had taken place some time before,—although a still earlier one, viz. that of the five (Matthew 4:18 ff., Matthew 9:9), is recorded,—is assumed, as far as the complete circle of the Twelve, to be generally known, which is certainly an omission on the part of the narrator.

ἐξουσίαν] Authority over unclean spirits. The following ὥστε is epexegetical: so that they would cast them out. But καὶ θεραπεύειν, etc., is not dependent on ὥστε also, but on ἐξουσίαν (1 Corinthians 9:5). Power was given to them both to cure demoniacs and to heal those who suffered from natural disease as well; comp. Matthew 10:8. The manner of imparting this power, whether through a laying on of hands, or breathing on them (John 20:22) through a symbolic act (de Wette), or by communicating to them certain sacred words or signs, or by certain movements of the hands (Ewald), or even by magnetic influences (Weisse), or by the mere effectual word of the Lord (which is more likely, since nothing is specified), is not stated.

On the genitive, comp. Mark 6:7; John 18:2; Sir 10:4.

Matthew 10:1. And when he had called his twelve disciples — From the evangelist’s naming them the twelve, it appears that he considered them as elected before this, though he has given no account of it in his gospel. The number seems to have relation to the twelve patriarchs and the twelve tribes of Israel. He gave them power against unclean spirits — Evil spirits are called unclean, because they are wicked, and delight in wickedness; which is the only pollution of a spiritual being. And to heal all manner of sickness, &c. — By this power of working miracles the apostles, though men of low degree and illiterate, were enabled to draw the attention of their countrymen, and to gain credit to the before unheard-of doctrine which they were to preach; and by our Lord’s giving them this power he gave a striking proof of his Deity, for who but God can communicate any such power to man?

Matthew 10:1. And when he had called unto him— The distinction of the sacred writings into chapters and verses, which is a modern invention to facilitate references, has with that advantage many inconveniencies, because it often breaks that thread of discourse, which is the proper clue to lead us into the meaning of what follows. It will be seen how reasonable this reflection is, if we look back to the 36th verse, &c. of the preceding chapter, where we read that Jesus, beholding the multitudes (in their spiritual capacities, which were ever the principal object of his regard), had compassion on them, because they were tired and lay down, as sheep that had no shepherd; Then saith he, &c. After this, as he himself was ever foremost, on all proper occasions, to do what he commanded others, he passed the following night in prayer; see Luke 6:12-13.: and the next morning chose twelve from among his disciples, whom he constituted apostles; persons sent, that is to say, especial messengers, and sent them forth with a peculiar commission, as shepherds, to raise and guide those dejected forlorn sheep, who had moved his compassion; and as labourers, to be employed in the harvest which was now mature, and fit for the threshing-floor. The language is figurative, and there is an absolute necessity that it should be so; because the mental dispositions here spoken of have no proper names in human language, which consists only of terms, that in their first signification all belong to the objects of sense. The language is therefore figurative; andeven different figures are here made use of to express the same object; which also cannot sometimes be avoided: for every similitude is defective, and can shew but a part. Therefore, where one similitude falls short, another may aptly supply its deficiency, and represent, by new images, the whole of what was intended. Thus, in the passage now under consideration, the same mental disposition is expressed by two metaphors, both highly instructive, yet in different respects, for each gives a different lesson. The first shews what kind of persons are rightly disposed to be admitted into that last and peculiar dispensation, which is called the kingdom of heaven; and the second intimates to those who are to be admitted, what kind of treatment they are to expect there. See Heylin, the note on Matthew 10:6., and on ch. Matthew 3:7. It appears from the present verse, that Jesus had already chosen from among his disciples those whom he afterwards honoured with the name of Apostles. Compare Mark 3:14.Luke 6:13; Luke 6:13. It is probable that he chose twelve, in reference to the twelve tribes of Israel (see ch. Matthew 19:28. Luke 22:30. Revelation 21:12; Rev 21:14 and compare Exodus 24:4.Deuteronomy 1:23; Deuteronomy 1:23.Joshua 4:2-3; Joshua 4:2-3.); and therefore care was taken, on the death of Judas, to choose another to make up the number; which seems to have been a mark of respect paid to the Jews, previous to the grand offer of the Gospel to them: whereas, when they had generally rejected it, Paul was added to the Apostles, without any regard to the particular number of twelve.

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And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.

And when he had called the twelve — He had set them to pray, Matthew 9:38 , and now he sets them to work. Ora et labora, pary and work, is an old proverb, and Admota manu invocanda est Minerva said the heathens. To pray to pray, is to mock God and lose one’s labour. Solomon saith, we must as well dig as beg for knowledge, Proverbs 2:2 ; Proverbs 2:4 , else to beg is bootless. The talk of the lips only brings want, Proverbs 14:23 . Christ seemed here to say to his praying disciples, as once he did to Moses, "Why criest thou unto me? speak unto the children of Israel, that they go forward," Exodus 14:15 ; or as afterwards he did to Joshua, Joshua 7:10 "Get thee up, wherefore liest thou thus upon thy face?"

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The Apostles Sent Forth

¹ And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.
² Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;
³ Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alpheus, and Lebbeus, whose surname was Thaddeus;
⁴ Simon the Canaanite, and Judas Iscariot, who also betrayed him.

Here we are told, I. Who they were that Christ ordained to be his apostles or ambassadors; they were his disciples, Mt 10:1. He had called them some time before to be disciples, his immediate followers and constant attendants, and he then told them that they should be made fishers of men, which promise he now performed. Note, Christ commonly confers honours and graces by degrees; the light of both, like that of the morning, shines more and more. All this while Christ had kept these twelve,

1. In a state of probation. Though he knows what is in man, though he knew from the first what was in them (Joh 6:7), yet he took this method to give an example to his church. Note, The ministry being a great trust, it is fit that men should be tried for a time, before they are entrusted with it. Let them first be proved, 1Ti 3:10. Therefore, hands must not be laid suddenly on any man, but let him first be observed as a candidate and probationer, a proposant (that is the term the French churches use), because some men's sins go before, others follow, 1Ti 5:22.

2. In a state of preparation. All this while he had been fitting them for this great work. Note, Those whom Christ intends for, and calls to, any work, he first prepares and qualifies, in some measure, for it. He prepared them, (1.) By taking them to be with him. Note, The best preparative for the work of the ministry, is an acquaintance and communion with Jesus Christ. They that would serve Christ, must first be with him (Joh 12:26). Paul had Christ revealed, not only to him, but in him, before he went to preach him among the Gentiles, Ga 1:16. By the lively acts of faith, and the frequent exercise of prayer and meditation, that fellowship with Christ must be maintained and kept up, which is a requisite qualification for the work of the ministry. (2.) By teaching them; they were with him as scholars or pupils, and he taught them privately, besides the benefit they derived from his public preaching; he opened the scriptures to them, and opened their understandings to understand the scriptures: to them it was given to know the mysteries of the kingdom of heaven, and to them they were made plain. Note, They that design to be teachers must first be learners; they must receive, that they may give; they must be able to teach others, 2Ti 2:2. Gospel truths must be first committed to them, before they be commissioned to be gospel ministers. To give men authority to teach others, that have not an ability, is but a mockery to God and the church; it is sending a message by the hand of a fool, Pr 26:6. Christ taught his disciples before he sent them forth (Mt 5:2), and afterwards, when he enlarged their commission, he gave them more ample instructions, Ac 1:3.

II. What the commission was that he gave them.

1. He called them to him, Mt 10:1. He had called them to come after him before; now he calls them to come to him, admits them to a greater familiarity, and will not have them to keep at such a distance as they had hitherto observed. They that humble themselves shall thus be exalted. The priests under the law were said to draw near and approach unto God, nearer than the people; the same may be said of gospel ministers; they are called to draw near to Christ, which, as it is an honour, so should strike an awe upon them, remembering that Christ will be sanctified in those that come nigh unto him. It is observable, that when the disciples were to be instructed, they came unto him of their own accord, Mt 5:1. But now they were to be ordained, he called them. Note, It well becomes the disciples of Christ to be more forward to learn than to teach. In the sense of our own ignorance, we must seek opportunities to be taught; and in the same sense we must wait for a call, a clear call, ere we take upon us to teach others; for no man ought to take this honour to himself.

2. He gave them power, exousian, authority in his name, to command men to obedience, and for the confirmation of that authority, to command devils too into a subjection. Note, All rightful authority is derived from Jesus Christ. All power is given to him without limitation, and the subordinate powers that be are ordained of him. Some of his honour he put on his ministers, as Moses put some of his on Joshua. Note, It is an undeniable proof of the fulness of power which Christ used as Mediator, that he could impart his power to those he employed, and enable them to work the same miracles that he wrought in his name. He gave them power over unclean spirits, and over all manner of sickness. Note, The design of the gospel was to conquer the devil and to cure the world. These preachers were sent out destitute of all external advantages to recommend them; they had no wealth, nor learning, nor titles of honour, and they made a very mean figure; it was therefore requisite that they should have some extraordinary power to advance them above the scribes.

(1.) He gave them power against unclean spirits, to cast them out. Note, The power that is committed to the ministers of Christ, is directly levelled against the devil and his kingdom. The devil, as an unclean spirit, is working both in doctrinal errors (Re 16:13), and in practical debauchery (2Pe 2:10); and in both these, ministers have a charge against him. Christ gave them power to cast him out of the bodies of people; but that was to signify the destruction of his spiritual kingdom, and all the works of the devil; for which purpose the Son of God was manifested.

(2.) He gave them power to heal all manner of sickness. He authorized them to work miracles for the confirmation of their doctrine, to prove that it was of God; and they were to work useful miracles for the illustration of it, to prove that it is not only faithful, but well worthy of all acceptation; that the design of the gospel is to heal and save. Moses's miracles were many of them for destruction; those Mahomet pretended to, were for ostentation; but the miracles Christ wrought, and appointed his apostles to work, were all for edification, and evince him to be, not only the great Teacher and Ruler, but the great Redeemer, of the world. Observe what an emphasis is laid upon the extent of their power to all manner of sickness, and all manner of disease, without the exception even of those that are reckoned incurable, and the reproach of physicians. Note, In the grace of the gospel there is a salve for every sore, a remedy for every malady. There is no spiritual disease so malignant, so inveterate, but there is a sufficiency of power in Christ, for the cure of it. Let none therefore say there is no hope, or that the breach is wide as the sea, that cannot be healed.

III. The number and names of those that were commissioned; they are made apostles, that is, messengers. An angel, and an apostle, both signify the same thing—one sent on an errand, an ambassador. All faithful ministers are sent of Christ, but they that were first, and immediately, sent by him, are eminently called apostles, the prime ministers of state in his kingdom. Yet this was but the infancy of their office; it was when Christ ascended on high that he gave some apostles, Eph 4:11. Christ himself is called an apostle (Heb 3:1), for he was sent by the Father, and so sent them, Joh 20:21. The prophets were called God's messengers.

1. Their number was twelve, referring to the number of the tribes of Israel, and the sons of Jacob that were the patriarchs of those tribes. The gospel church must be the Israel of God; the Jews must be first invited into it; the apostles must be spiritual fathers, to beget a seed to Christ. Israel after the flesh is to be rejected for their infidelity; these twelve, therefore, are appointed to be the fathers of another Israel. These twelve, by their doctrine, were to judge the twelve tribes of Israel, Lu 22:30. These were the twelve stars that made up the church's crown (Re 12:1): the twelve foundations of the new Jerusalem (Re 21:12,14), typified by the twelve precious stones in Aaron's breast-plate, the twelve loaves on the table of show-bread, the twelve wells of water at Elim. This was that famous jury (and to make it a grand jury, Paul was added to it) that was impanelled to enquire between the King of kings, and the body of mankind; and, in this chapter, they have their charge given them, by him to whom all judgment was committed.

2. Their names are here left upon record, and it is their honour; yet in this they had more reason to rejoice, that their names were written in heaven (Lu 10:20), while the high and mighty names of the great ones of the earth are buried in the dust. Observe,

(1.) There are some of these twelve apostles, of whom we know no more, from the scripture, than their names; as Bartholomew, and Simon the Canaanite; and yet they were faithful servants to Christ and his church. Note, all the good ministers of Christ are not alike famous, nor their actions alike celebrated.

(2.) They are names by couples; for at first they were sent forth two and two, because two are better than one; they would be serviceable to each other, and the more serviceable jointly to Christ and souls; what one forgot the other would remember, and out of the mouth of two witnesses every word would be established. Three couple of them were brethren; Peter and Andrew, James and John, and the other James and Lebbeus. Note, Friendship and fellowship ought to be kept up among relations, and to be made serviceable to religion. It is an excellent thing, when brethren by nature are brethren by grace, and those two bonds strengthen each other.

(3.) Peter is named first, because he was first called; or because he was the most forward among them, and upon all occasions made himself the mouth of the rest, and because he was to be the apostle of the circumcision; but that gave him no power over the rest of the apostles, nor is there the least mark of any supremacy that was given to him, or ever claimed by him, in this sacred college.

(4.) Matthew, the penman of this gospel, is here joined with Thomas (Mt 10:3), but in two things there is a variation from the accounts of Mark and Luke, Mk 3:18, Lu 6:15. There, Matthew is put first; in that order it appears he was ordained before Thomas; but here, in his own catalogue, Thomas is put first. Note, It well becomes the disciples of Christ in honour to prefer one another. There, he is only called Matthew, here Matthew the publican, the toll-gatherer or collector of the customs, who was called from that infamous employment to be an apostle. Note, It is good for those who are advanced to honour with Christ, to look unto the rock whence they were hewn; often to remember what they were before Christ called them, that thereby they may be kept humble, and divine grace may be the more glorified. Matthew the apostle was Matthew the publican.

(5.) Simon is called the Canaanite, or rather the Canite, from Cana of Galilee, where probably he was born; or Simon the Zealot, which some make to be the signification of Kananites.

(6.) Judas Iscariot is always named last, and with that black brand upon his name, who also betrayed him; which intimates that from the first, Christ knew what a wretch he was, that he had a devil, and would prove a traitor; yet Christ took him among the apostles, that it might not be a surprise and discouragement to his church, if, at any time, the vilest scandals should break out in the best societies. Such spots there have been in our feasts of charity; tares among the wheat, wolves among the sheep; but there is a day of discovery and separation coming, where hypocrites shall be unmasked and discarded. Neither the apostleship, nor the rest of the apostles, were ever the worse for Judas's being one of the twelve, while his wickedness was concealed and did not break out.