the Week of Proper 20 / Ordinary 25
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Filipino Cebuano Bible
Mateo 10:1
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from Treasury of Scripure Knowledge
called: Matthew 19:28, Matthew 26:20, Matthew 26:47, Mark 3:13, Mark 3:14, Mark 6:7-13, Luke 6:13, John 6:70, Revelation 12:1, Revelation 21:12-14
he gave: Matthew 6:13, Matthew 28:18, Matthew 28:19, Mark 3:15, Mark 16:17, Mark 16:18, Luke 9:1-6, Luke 10:19, Luke 21:15, Luke 24:49, John 3:27, John 3:35, John 17:2, John 20:21-23, Acts 1:8, Acts 3:15, Acts 3:16, Acts 19:15
against: or, over
Reciprocal: Joshua 4:2 - twelve men Matthew 9:38 - the Lord Matthew 10:8 - Heal Matthew 26:53 - twelve Luke 10:20 - in this Luke 14:17 - his Acts 1:2 - the apostles Acts 8:7 - unclean Acts 28:8 - and healed Romans 10:15 - And how
Gill's Notes on the Bible
And when he had called to him his twelve disciples,.... These persons had been for some time called by the grace of God, and were already the disciples of Christ, and such as were more familiar and intimate with him, than others, that went by that name. They had sat down at his feet, and had received of his words; they had heard his doctrines, and had seen his miracles, and had been by him training up for public work; but as yet had not been called and sent forth to enter on such service: but now all things being ready, they being properly instructed, and the time for the conversion of a large number of souls being up, he called them together privately; and gave them a commission to preach the Gospel, ordained them ministers of the word, and installed them into the office of apostleship. The number "twelve", is either in allusion to the twelve spies that were sent by Moses into the land of Canaan, or to the twelve stones in Aaron's breast plate; or to the twelve fountains the Israelites found in the wilderness; or to the twelve oxen on which the molten sea stood in Solomon's temple; or to the twelve gates in Ezekiel's temple; or rather, to the twelve patriarchs, and the tribes which sprung from them; that as they were the fathers of the Jewish nation, which was typical of God's chosen people; so these were to be the instruments of spreading the Gospel, not only Judea, but in all the world, and of planting Christian churches there. And that they might appear to come forth with authority, and that their doctrine might be confirmed,
he gave them power against unclean spirits, to cast them out; or "over all devils", as Luke 9:1. It was usual with the Jews to call a demon or devil רוח טומאה, "an unclean spirit"; especially such as frequented burying places: so in one place l, an unclean spirit is interpreted by the gloss, רוח שדים, "the spirit of the demons", or devils; and in another m place, שד בית הקברות, "the demon of the graves"; where necromancers sought to be, that these spirits might be their familiars, and assist them in their enchantments: accordingly the devils are here called, "unclean spirits"; being in themselves, in their own nature, unclean, and being the cause and means of defiling others, and delighting in impure persons, places, and things. There were many of these spirits, who, because of the great impiety of the Jews, the prevalence of magic arts among them, and by divine permission, had at this time taken possession of great numbers of persons; whereby Christ had an opportunity of giving proof of his deity, of his being the Messiah, the seed of the woman, that should bruise the serpent's head, by his ejecting them; and of confirming the mission of his disciples, and establishing the doctrine preached by them, by giving them power and authority over them, to cast them out also: and whereas various diseases frequently followed and attended such possessions; he likewise gave them power
to heal all manner of sicknesses, and all manner of diseases, as he himself had done. The expressions are very full and strong, and include all sorts of maladies incident to human bodies, either of men or women; all distempers natural or preternatural, curable or incurable, by human methods: so that at the same time they were sent to preach the Gospel, for the cure of the souls of men, they were empowered to heal the diseases of their bodies; and which, one should think, could not fail of recommending them to men, and of ingratiating them into their affections.
l T. Bab. Chagiga, fol. 3. 2. m T. Bab. Sanhedrim, fol. 65. 2.
Barnes' Notes on the Bible
And when he had called unto him his twelve disciples ... - This account of sending the apostles forth is recorded also in Mark 6:7-11, and Luke 9:1-6. Mark says that he sent them out two and two. This was a kind arrangement, that each one might have a companion, and that thus they might visit more places and accomplish more labor than if they were all together. These twelve were the original number of apostles. The word “apostle” means one that is “sent,” and was given to them because they were “sent forth” to preach the gospel. They were ambassadors of Christ. To this number Matthias was afterward added, to supply the place of Judas Acts 1:26, and Paul was specially called to be an apostle to the Gentiles, Romans 1:1; 1 Corinthians 15:8-9; Galatians 1:1. In all, therefore, there were 14 apostles.
In selecting “twelve” at first, it is probable that the Saviour was somewhat guided by the number of the tribes of Israel. Twelve was, with them, a well-known number, and it was natural that he should select one for every tribe. Their office was clearly made known. They were to heal the sick, cast out devils, raise the dead, preach the gospel. They were to be with him to receive his instructions, to learn the nature of his religion, be witnesses to his resurrection, and then to bear his gospel around the globe. The number twelve was the best number for these purposes that could be selected. It was sufficiently “large” to answer the purpose of testimony, and it was “so small” as not to tend to disorder, or that they could easily be divided into parties or factions. They were not learned men, and could not be supposed to spread their religion by art or talents. They were not men of wealth, and could not bribe men to follow them. They were not men of rank and office, and could not compel people to believe. They were just such men as are always found the best witnesses in courts of justice - plain men, of good sense, of fair character, of great honesty, and with favorable opportunities of ascertaining the facts to which they bore witness. Such men everybody believes, and especially when they are willing to lay down their lives to prove their sincerity.
It was important that the Saviour should choose them early in his ministry, in order that they might be fully acquainted with him; might treasure up his instructions, and observe his manner of life and his person, so that, by having been long acquainted with him, they might be able to testify to his identity and be competent witnesses of his resurrection. No witnesses were ever so well qualified to give testimony as they, and none ever gave so much evidence of their sincerity as they did. See Acts 1:21-22.
Clarke's Notes on the Bible
CHAPTER X.
Jesus calls, commissions, and names his twelve disciples, 1-4.
Gives them particular instructions relative to the objects of
their ministry, 5, 6.
Mode of preaching, c., 7-15.
Foretells the afflictions and persecutions they would have to
endure, and the support they should receive, 16-25.
Cautions them against betraying his cause, in order to procure
their personal safety, 26-39.
And gives especial promises to those who should assist his
faithful servants in the execution of their work, 40-42.
NOTES ON CHAP. X.
Verse Matthew 10:1. Twelve disciples — Our Lord seems to have had the twelve patriarchs, heads of the congregation of Israel, in view, in his choosing twelve disciples. That he had the plan of the ancient Jewish Church in his eye is sufficiently evident from Matthew 19:28 and from Luke 10:1; Luke 22:30; John 17:1, &c., and Revelation 21:12-14.
He gave them power against unclean spirits — The word κατα, against, which our translators have supplied in Italic, is found in many MSS. of good note, and in the principal versions. Here we find the first call to the Christian ministry, and the end proposed by the commission given. To call persons to the ministry belongs only to Him who can give them power to cast out unclean spirits. He whose ministry is not accompanied with healing to diseased souls, was never called of God. But let it be observed, that, though the spiritual gifts requisite for the ministry must be supplied by God himself, yet this does not preclude the importance of human learning. No man can have his mind too well cultivated, to whom a dispensation of the Gospel is committed. The influence of the Spirit of God was no more designed to render human learning useless, than that learning should be considered as superseding the necessity of Divine inspiration.
