The Grace Commentary – Your free verse-by-verse Bible commentary Matthew 10

Matthew 10:1

Jesus summoned His twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness.

Twelve disciples. Often referred to as the Twelve, these were Jesus closest disciples and friends. They were known as the twelve disciples and the twelve apostles (see next verse).

Matthew 10:2

Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; and James the son of Zebedee, and John his brother;

(a) Apostel. An apostle is someone one “sent out” as a messenger for God. Originally the word was applied to the twelve apostles chosen by Jesus (Luke 6:13). But in the early church, others came to be recognized as apostles (e.g., Andronicus and Junias; Rom. 16:7). In a sense, we are all called to be God’s messengers or ambassadors (2 Cor. 5:20). But in the church, some are uniquely gifted and called to be apostles (1 Cor. 12:28-29). Paul was a stellar example of an apostle and displayed all the signs of an authentic apostle, namely signs and wonders and miracles (2 Cor. 12:12).

(b) Simon. Since there were two disciples named Simon, they were distinguished as Simon Peter and Simon the zealot (Matt. 10:4). In addition, the New Testament names seven other Simons including Simon the step-brother of Jesus (Matt. 13:55), Simon the leper (Matt. 26:6), Simon of Cyrene (Matt. 27:32), Simon the Pharisee (Luke 7:36–40), Simon, the father of Judas Iscariot (John 13:2), Simon the sorcerer (Acts 8:9), and Simon the tanner (Acts 10:6). ). Simon Peter and his brother Andrew came from Bethsaida (John 1:44) near Capernaum (Mark 1:21, 29).

(d) James the son of Zebedee; sehen Eintrag for Matt.4:21.

(e) Johannes; sehen Eintrag for Matt.4:21.

Matthew 10:3

Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus;

(a) Philip, who was from Bethsaida at the northern end of Galilee, met Jesus at the Jordan River near where John was baptizing (John 1:43–44).

(b) Bartholomew. The disciple known in three of the gospels as Bartholomew (Mark 3:18, Luke 6:14), was the Nathanael written about in John (John 1:45). If so, he was a native of Cana (John 21:2) who famously held a dim view of Nazareth (John 1:46). Bartholomew was Nathanael’s patronymic name (bar-Tolmai or “son of Tolmai”).

(c) Thomas was also known as Didymus which means “the Twin” (John 11:16). Thomas had a sibling about whom we know nothing. Thomas is remembered for being absent when the Risen Lord appeared to the other disciples and not believing their report (John 20:24–25). It wasn’t until he saw the Lord himself that he believed in the resurrection (John 20:28–29).

(d) Matthew the tax collector; sehen Eintrag for Matt. 9:9.

(e) James the son of Alphaeus was so-called to distinguish him from James the son of Zebedee (see previous verse).

(f) Thaddaeus is the most obscure of the twelve apostles. (In the KJV he is known as Lebbaeus Thaddaeus.) Like Simon Peter, he was known by two names. His other name was Jude or Judas, son of James (Luke 6:16, Acts 1:13).

Matthew 10:4

Simon the Zealot, and Judas Iscariot, the one who betrayed Him.

(a) Simon the Zealot was a member of a fanatical Jewish sect. In older Bible translations, he is called Simon the Canaanite.

(b) Judas Iscariot. Two of the twelve disciples were named Judas, hence the need to distinguish the one who betrayed Jesus (Luke 6:16). The name Iscariot suggests this Judas was from the town of Kerioth, in Judea. If so, he was the only one of the twelve who was not a Galilean. Judas took care of, and occasionally stole from, the disciples’ money box (John 12:6). Although Jesus treated Judas no differently from his other disciples (see entry for John 13:28), he knew that Judas was not one of his own (see entry for John 13:11) and that he would eventually betray him (John 6:70–71).

Matthew 10:6

but rather go to the lost sheep of the house of Israel.

The prophets said God would send a Messiah to shepherd and care for the sheep of Israel (Eze. 34:23, Mic. 5:2–4).

Matthew 10:7

“And as you go, preach, saying, ‘The kingdom of heaven is at hand.’

(a) Preach. The original verb (Kerusso) bedeutet, als öffentlicher Ausrufer zu verkünden. Dies ist eines von drei Wörtern, die im Neuen Testament häufig mit „predigen“ oder „predigen“ übersetzt werden. Sehen Eintrag for Acts 5:42.

(b) The kingdom of heaven refers to the reign of God through his Son Jesus Christ (see Eintrag for Matt. 3:2).

(c) At hand. “Jesus is here.” The Old Testament prophets spoke of a coming kingdom or king from heaven (Dan. 2:44). The last of these prophets, John the Baptist, said the kingdom had arrived or was at hand. He was speaking of the imminent arrival of Jesus Christ, the promised King (Dan. 7:13–14). Jesus began his ministry with the same words (Matt. 4:17) and so did the twelve disciples.

Matthew 10:10

or a bag for your journey, or even two coats, or sandals, or a staff; for the worker is worthy of his support.

Worthy of his support. Those who proclaim the gospel ought to get their living from the gospel (1 Cor. 9:14).

Jesus’ own ministry was funded by the support of many donors (see Eintrag for Luke 8:3). Although the One who fed 5000 and who turned water into wine hardly needed financial support, he received it to give us an example to follow. It is not the unbelieving Gentiles who fund gospel ministers. It is the Body of Christ (e.g., Rom. 15:24, 2 Cor. 1:16, 1 Tim, 5:18, Tit. 3:13).

Jesus repeated these instructions when he sent out the seventy (Luke 10:7).

Matthew 10:15

“Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.

The day of judgment. Judgment Day is the end of days, the day when the Son of Man is revealed from heaven (Luke 17:30, 1 Cor. 1:7). It is the day when the Lord returns to repay each person according to what we have done (see Eintrag for Rom. 2:6).

Judgment Day is essentially a day of separation. The original word for judgment (krisis) is related to the English noun crisis. A crisis is a critical moment or turning point. In much of the New Testament this moment of crisis is described as a day of judgment (Mat 10:15, 11:22, 24, 12:36, Rom. 2:16, 2 Pet. 2:9, 3:7, 1 John 4:17, Jude 1:6), but in Revelation it is an hour of judgment (Rev 14:7, 18:10) or the hour of testing (Rev. 3:10). Whether it is a day or an hour, the time of judgment will involve separating the wheat from the weeds (Matt. 13:37–43), the good fish from the bad (Matt. 13:47–50), and the sheep from the goats another (Mat 25:31–32). On that day, the secrets of our hearts will be laid bare revealing either our contempt or gratitude for God’s kindness (Rom. 2:16, 1 Cor. 4:5).

Although we await a Judgment Day, our judgment can be known now. It does not need to be a mystery. Jesus said, “Whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life” (John 5:24). For the believer, their crisis or moment of decision is in the past. Having made their judgment, they have crossed over from death to new life. For the unbeliever, that moment of judgment is yet to happen. But ultimately everyone responds to Jesus one way or the other.

On that day we will all appear before the judgment seat of God (Rom. 14:10) or Christ (2 Cor. 5:10). Those who have rejected the Author of life will rise for judgment, while the righteous will receive eternal life (John 5:24, 28–29, Rom. 2:6–7).

Matthew 10:17

“But beware of men, for they will hand you over to the courts and scourge you in their synagogues;

(a) Beware. Jesus told the disciples what would happen to them to prepare them. To be forewarned is to be forearmed.

(b) The courts. Jesus told his disciples they would standbefore governors and kings and those in authority (see next verse).

(c) Scourge you in their synagogues. Jesus told the religious leaders that they would scourge and persecute those he sent (Matt. 23:34). Peter and the apostles were flogged for preaching about Jesus (Acts 5:40), and so was Paul (2 Cor. 11:24).

Matthew 10:18

and you will even be brought before governors and kings for My sake, as a testimony to them and to the Gentiles.

(a) Governors and kings. Peter was interrogated by the Sanhedrin (Acts 4:5) and imprisoned by Herod (Acts 12:1–4). According to church tradition, he was crucified by Nero. Paul also stood before governors and kings (Acts 24:24, 25:14).

(b) As a testimony. Testimony means evidence or report. The apostles would give eye-witness accounts of the death and resurrection of Jesus to those in positions of power.

Matthew 10:19

“But when they hand you over, do not worry about how or what you are to say; for it will be given you in that hour what you are to say.

(a) Do not worry. As they waited in holding cells or were strapped to scourging posts, the disciples remembered the words of Jesus and were encouraged. When brought before the authorities, the Holy Spirit told them what to say, and their inspired speeches were recorded in the scriptures for our edification (e.g., Acts 4:8–13).

(b) Worry is the misuse of imagination. It is framing the future in fear instead of faith; see Eintrag for Matt. 6:31.

Matthäus 10:22

„Ihr werdet wegen meines Namens von allen gehasst werden, aber derjenige, der bis ans Ende ausgehalten hat, wird gerettet werden.

Derjenige, der bis zum Ende ausgehalten hat, wird gerettet werden. Jesus lehrt seine Jünger, angesichts der Verfolgung am Leben zu bleiben.

In dieser Passage beschreibt Jesus einige der Schwierigkeiten, die die Apostel heimsuchen, wenn sie das Evangelium predigen. „Man wird euch den Gerichten ausliefern, und in den Synagogen wird man euch auspeitschen“ (Vers 17); „wegen meines Namens werdet ihr als Zeugen vor Statthalter und Könige geführt“ (18); „Bruder wird Bruder zu Tode verraten“ (Vers 21). Es ist ein düsteres Bild, aber Jesus zeigt ihnen, wie sie überleben können. „Wenn sie dich in einer Stadt verfolgen, flieh in die andere“ (Vers 23).

Es gibt eine Zeit, Stellung zu beziehen, und eine Zeit, um zu rennen. Wenn Männer mit Steinen und Peitschen auf dich zukommen, dann ist es Zeit zu rennen. Es ist besser, an einem anderen Tag zu leben und zu kämpfen, als die Blutgier eines Eiferers zu stillen.

Weiterlesen: „Bis zum Ende ausharren und gerettet werden”

Matthäus 10:23

„Aber wann immer sie dich in einer Stadt verfolgen, flieh in die nächste; denn wahrlich, ich sage euch: Ihr werdet nicht zu Ende gehen durch die Städte Israels, bis der Menschensohn kommt.

(a) Wann immer sie dich in einer Stadt verfolgen, fliehe. Jesus erwartet nicht, dass Sie für die Sache sterben. Er starb, damit du lebst, und manchmal bedeutet das, um dein Leben zu rennen.

In Lystra, Paul was dragged outside the city, stoned, and left for dead (Acts 14:19). The next day he quit the town and went to Derbe. Imagine what might’ve happened if Paul had remained in Lystra.

In Thessalonica and Berea it was the same story. As soon as trouble started brewing Paul left before it got out of hand (Acts 17). Paul stayed two years in Ephesus, then left after a riot (Acts 20:1). When faced with mortal persecution, Paul walked away – he endured and stayed alive.

Jesus knew that if the world persecuted him it would persecute us as well (John 15:20). But while Jesus had to go to the cross and die, we don’t have to. His is a finished work. Our deaths add nothing to it. Far better to follow Paul’s example and live to preach another day than die at the hand of a madman or an unjust state.

(b) Until the Son of Man comes. Jesus sent the disciples to the towns of Israel before he died, and he sent them again after he rose (Acts 1:8). Their travels, as recorded in the early chapters of Acts, had not finished before Jesus ascended to heaven and came into his kingdom (see Eintrag for Matt. 16:28).

Matthew 10:24

“A disciple is not above his teacher, nor a slave above his master.

(a) A disciple is a student.

(b) Slave; sehen Eintrag for Matt. 18:23.

Matthew 10:25

“It is enough for the disciple that he become like his teacher, and the slave like his master. If they have called the head of the house Beelzebul, how much more will they malign the members of his household!

(a) A disciple is a student.

(b) Beelzebub, or Baal-zebub, was the Philistine name for the prince of devils (2 Kgs. 1:2–3). Both the scribes and Pharisees accused Jesus of cooperating with the powers of darkness (Matt. 12:24, Mark 3:22).

Matthäus 10:28

„Fürchte dich nicht vor denen, die den Körper töten, aber die Seele nicht töten können; fürchtet vielmehr Ihn, der Seele und Körper in der Hölle vernichten kann.

(a) The body. Your physical body is designed to sense things in the physical world. Through your ears, eyes, nose, skin, etc., you are able to receive countless visual, auditory, olfactory, and tactile stimuli. But these external stimuli mean nothing until they are processed in your inner soul. For example, when your nose detects the smell of a delicious meal, your mind may recall a happy memory, activate an emotional response, and trigger a desire to eat. Your body does not have emotions, memories, and desires; these are stored and experienced in your soul.

(b) The soul. Your soul is that part of you that contains your personality, memories, and intentions. Metaphorically, it is your heart and mind. The Greek word for soul, psuche, is related to the word psychology, which has to do with the mind. We might say the soul resides in your mind – or perhaps your mind resides in your soul – and it is that part of you that thinks, feels, and remembers.

You are your soul but you are not your body. You are a soul inhabiting a body or earthsuit. Just as astronauts wear spacesuits when working in space, we wear earthsuits while living on earth. You have a very intimate connection with your body, but if you lose a finger or a limb in an accident, your personality does not diminish. You are still you.

Matthäus 10:32

„Daher jeder, der Mich vor den Menschen bekennt, den werde Ich auch vor Meinem Vater im Himmel bekennen.

(a) Jeder, der gesteht Jesus as Lord will be eternally saved (Rom. 10:9, Php. 2:11). See Eintrag für die ewige Sicherheit.

(b) Mein Vater; sehen Eintrag for Matthew 5:16.

Matthäus 10:33

„Wer mich aber vor den Menschen verleugnet, den werde ich auch vor meinem Vater im Himmel verleugnen.

(a) Wer Mich verleugnet. Jesus spricht von Ungläubigen, nicht von Christen, die eine schlimme Phase durchmachen. Petrus verleugnete oder verleugnete Jesus dreimal, aber Jesus verleugnete ihn nicht. Stattdessen betete er für ihn. Sehen Eintrag for 2 Tim. 2:12.

(b) Mein Vater; sehen Eintrag for Matthew 5:16.

Matthew 10:34

“Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword.

A sword. These words seem hard to reconcile with the image of Jesus the Prince of Peace. But the sword he wields is not a Roman sword; it’s a sword of truth, and truth is divisive.

People divide themselves by their response to Jesus. A Christian is not necessarily more moral than their unbelieving neighbor; a Christian is someone who does what Jesus says. Conversely, an unbeliever is not necessarily immoral; an unbeliever is someone who rejects what Jesus says. Like the hard-hearted leaders of Jerusalem, they “refuse to come to me to have life” (John 5:40). Jesus is the Life, and those who come to him shall live.

Matthew 10:37

“He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me.

More than Me. If you have to choose who you will serve, put Jesus first. Jesus alone is to be our Master. See Eintrag for Luke 14:26.

Matthew 10:38

“And he who does not take his cross and follow after Me is not worthy of Me.

Cross. The way to salvation is through the cross of Christ. See Eintrag for Matt. 16:24.

Matthäus 10:39

„Wer sein Leben gefunden hat, wird es verlieren, und wer sein Leben um meinetwillen verloren hat, wird es finden.

(a) Sein Leben gefunden. Das ursprüngliche Wort für Leben (psuchē) bezieht sich normalerweise auf das Seelenleben. (Das Wort Psychologie kommt von dem Wort psuchē.) Es ist das fleischliche Leben, das wir von Adam erben.

(b) Werde es verlieren. Live for the appetites of the flesh and you will lose your true self. Run after the inferior pleasures of the world and you will lose your soul. What profit is that (Matt. 16:26)?

(c) Verlor sein Leben um Meinetwillen. Es gibt zwei Möglichkeiten, sein Leben zu verlieren. Die erste besteht darin, von Ihrem eigenen Appetit verzehrt zu werden, bis Ihr Leben nur noch aus Essen und Trinken und dem Laufen nach flüchtigen Freuden besteht. Die zweite besteht darin, diesem minderwertigen Leben den Rücken zu kehren, weil Sie bei weitem etwas Besseres gefunden haben.

(d) Werde es finden. Wirkliches Leben – wie Jesus es anbietet – findet sich in der Gemeinschaft mit Gott.

The bottom-line hasn’t changed. God is inviting us to a love-relationship based on trust. He wants us to look to him as our Source (Matt. 6:25). See Eintrag für Neues Leben.

Matthäus 10:40

„Wer euch aufnimmt, nimmt mich auf, und wer mich aufnimmt, nimmt den auf, der mich gesandt hat.

Er, der dich empfängt. Christians are the King’s ambassadors. “We are ambassadors for Christ, as though God were making an appeal through us” (2 Cor. 5:20).

As ambassadors, King Jesus has given us a mandate to go and tell others the good news of the kingdom (Mark 16:15). We speak with the royal authority of God himself (1 Pet. 4:11). Anyone who welcomes and listens to us is essentially welcoming and listening to Christ.

Matthäus 10:41

„Wer einen Propheten im Namen eines Propheten aufnimmt, wird den Lohn eines Propheten empfangen; und wer einen Gerechten im Namen eines Gerechten aufnimmt, wird den Lohn eines Gerechten erhalten.

(a) Wer einen Propheten empfängt. Einen Propheten (oder Apostel, Prediger oder Lehrer) im Namen eines Propheten (oder Apostels, Predigers oder Lehrers) zu empfangen bedeutet, die Gaben und den Ruf Gottes für ihr Leben anzuerkennen.

(b) Die Belohnung eines Propheten ist Jesus selbst.

Jesus wiederholt das, was im vorigen Vers gesagt wurde: Wer dich aufnimmt, nimmt mich auf. Wenn ein Prophet (oder Apostel, Prediger oder Lehrer) kommt und wir erkennen, dass er genau die Worte Gottes spricht, bekommen wir Jesus als Belohnung.

Moses war einer der größten Propheten, die je gelebt haben, und die Belohnung, die er suchte, war Christus selbst (siehe Eintrag for Heb. 11:26). Those who receive Moses as a prophet, will find themselves directed to the Lord, for Moses and all the prophets point to Jesus (Luke 24:27, John 1:45). As Jesus said to the Jews, “If you believed Moses, you would believe me, for he wrote about me” (John 5:46).

Moses war der freie Mann, der eine Nation von Sklaven befreite. Er verstand, dass er ein Typus des kommenden Befreiers war, der die ganze Welt befreien würde. Moses sagte den Israeliten: „Gott wird euch einen Propheten wie mich aus eurem eigenen Volk senden“ (siehe Eintrag for Acts 7:37).

(c) Ein rechtschaffener Mann ist jemand, der vor Gott gerecht gemacht wurde, indem er durch den Glauben das kostenlose Geschenk der Gerechtigkeit empfangen hat. Ein Gläubiger, mit anderen Worten. Sehen Eintrag für Gerechtigkeit.

(d) Die Belohnung eines rechtschaffenen Mannes, like a prophet’s reward, is the Lord himself. As God told righteous Abraham, “I am your shield, your very great reward” (Gen. 15:1, NIV).

Matthäus 10:42

„Und wer im Namen eines Jüngers einem dieser Kleinen auch nur einen Becher kalten Wassers zu trinken gibt, wahrlich, ich sage euch, er wird seinen Lohn nicht verlieren.“

(a) Wer auch immer. Jesus is not describing acts of Christian service but acts of service done to Christians. “Anyone who gives you a cup of water in my name because you belong to Christ” (Mark 9:41).

(b) A disciple is a student, a believer, a “little one”.

(d) Sogar eine Tasse kaltes Wasser. Sogar ein kleiner Akt der Freundlichkeit.

(e) Seine Belohnung ist Jesus.

Jesus sagt nicht, dass Gott kleine Taten der Freundlichkeit belohnt (wie? womit?). Er beschreibt die Taten der Freundlichkeit gegenüber den Geringsten seiner Schüler. Er setzt das Thema fort, das er in Vers 40 begonnen hat: Wer dich aufnimmt, nimmt mich auf, und wer einen Gerechten aufnimmt, erhält den Lohn eines Gerechten. Das einzige, was sich geändert hat, ist das Wort empfängt. Einem Schüler auch nur eine kleine Freundlichkeit zu erweisen, ist dasselbe wie ihn zu empfangen, und wer dich empfängt, empfängt mich.

On that day when the King will separate the sheep from the goats there will be some who are surprised to be numbered among the righteous. “Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?” And the King will reply “Whatever you did for one of the least of these brothers of mine, you did for me” (Matt. 25:37–40). They are not surprised at being numbered among the righteous. They are surprised that their little acts of kindness were considered by the Lord as being done to him

When Saul persecuted the Christians, Jesus said “You are persecuting me” (Acts 9:5). Acts of harm done to Christians were reckoned by Christ as though they were done to him. In the same way acts of kindness done to Christians because they are Christians are reckoned by Christ as though they were done to him. “Because you receive them in my name, I will receive you.”

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Matthäus 10