Expositions Upon Matthew 1-10, Treatise · Chapter 10
CHAP. X.
WE have in this Chapter three things to be premiſed.
1 The occaſion and coherence, which was, multitudes coming to Chriſt with deſire to hear the Goſpel, he was moved with compaſſion towards them, cap. 9.7. Seeing them as Sheep without a Shepherd, he conſults to ſend out his Diſciples, and therefore before he ſends them forth, he bids them pray to the Lord of the Harveſt to ſend forth Labourers, which the Diſciples doubtleſs did; hence as an anſwer of their prayers, Chriſt as the Lord of the Harveſt ſends forth Labourers, even his twelve Apoſtles.
2 That there is difference betwixt this ſending and the election of the twelve, mentioned Luke 6. when Chriſt choſe them that he might inſtruct them, that in time to come they might be ſent out: Chriſt will have thoſe whom he ſends out firſt to be Diſciples before he will ſend them out: he mentions not here their chuſing, but onelyonly their ſending, becauſe he had choſen them before.
3 That this ſending forth of the twelve Diſciples or Apoſtles differs from that ſending forth of the twelve, mentioned Matth. 28.19. this being onelyonly particular, that they ſhould go into the Land of Judea, that being for them to go into all the World, and was to continue till the end of the World, Matth. 28.20. Contrarily this ſending may ſeem to be onelyonly temporary, and that the Commiſſions here and there do tota ſpecie, in the whole kinde differ, and that that is not an enlargement of this commiſſion but another.
1 Becauſe at this ſending Chriſt impowers them to preach and do Miracles, but there he impowers them to make Diſciples and baptize them.
2 Becauſe theſe are forbidden not to go into the way of the Gentiles, nor into any City of the Samaritans, but the twelve ſent out Matth. 28.19. are commanded to make Diſciples all Nations, and to preach the Goſpel to every creature, Mark 16.15. theſe were onelyonly to go to the loſt Sheep of the Houſe of Iſrael.
3 Becauſe theſe were to make no manner of proviſions for their Journey, of Gold, Silver nor Braſs in their Purſes, but the Preachers in the following order of the Scripture are required to be hoſpitable; now they cannot do this unleſs they have wherewithall to do it, as Money, &c. alſo to make all proviſions, Luke 22.35.
4 Becauſe here are onelyonly barely named twelve, and no proviſion for others after them, as there is, Matth. 28.19. nor no precept unto any other Preacher but unto them.
5 It appears from Luke 22.35. When I ſent you forth without Scrip, wanted ye any thing? and they ſaid, Nothing. But now, he that hath a Purſe let him take it, and likewiſe a Scrip, &c. Where the word have ſent ſignifies the command to be at an end, and the word now imports another different command to be given to them.
6 The Apoſtles, when they went to the Gentiles, were not at firſt received, till they had ſeen their Miracles and holineſs, and therefore before they brought them over to the faith they muſt carry proviſions for themſelves and their company, which many times was not ſmall. See Acts 20.4.
7 Aquinas ſaith, It was a cuſtome among the Jews to provide for their Maſters, therefore Chriſt bids them carry nothing when they went to the Jews, but that cuſtome being not among the Gentiles they had power to carry proviſions.
8 The ſufferings hereafter mentioned, from v. 16. did not befall the Apoſtles in their firſt ſending: in the firſt ſending the Apoſtles found no perſecution to fly from one City to another, but all things ſucceeded according to their deſire, they joying that the Devils were ſubject to them, Luke 10.17. but in this ſending they are bid to prepare for perſecution and death.
Reaſons to prove that this ſending was perpetual and part of that commiſſion, Matth. 28. which was after enlarged;
1 From the providential care which Chriſt had for theſe Apoſtles, that when he ſent them forth without any thing, they wanted nothing, Luke 22.35. And he ſaid unto them, When I ſent you without Purſe, and Scrip, and Shoes, lacked ye any thing? and they ſaid, Nothing. So why will not Chriſt have the ſame care of Goſpel Preachers if they durſt truſt Chriſt.
2 Becauſe the twelve at this ſending were commanded to ſhake off the duſt of their feet againſt that houſe or any that did not receive them, and this was performed long after Chriſts Reſurrection and Aſcenſion (and after the giving of the commiſſion, Matth. 28.) by Paul, Acts 13.50, 51. when perſecution drove Paul and Barnabas from the City of Antioch and the coaſts thereof, they ſhook off the duſt of their feet againſt them, as Chriſt here commanded, v. 14.
3 Becauſe the ſeventy afterwards have the ſame Inſtructions, Luke 10.9, 10, 11. that the twelve had.
4 Becauſe the ſame temptations which Chriſt fences theſe Apoſtles againſt, to wit, poverty and perſecution, are the temptations which in all ages faithfull Preachers are liable unto.
5 Becauſe theſe following precepts given to theſe twelve are of no leſs concernment to the Preachers of following ages than to theſe twelve, viz. Be wiſe as Serpents, v. 16. Beware of men, for they will deliver you up to Counſels, v. 17, &c.
Upon the Arguments on both ſides I ſhall leave the matter, onelyonly I declare, I rather incline to think that this fending was onelyonly temporary for the fore-mentioned reaſons.
We have in this Chapter three parts. 1 The ſending forth of the twelve Apoſtles, from v. 1. to 15.
2 A caution to them thus ſent out in particular, v. 16, 17. and in general to all Chriſtians, for ſo Luke expounds it, Luke 12.1, to v. 13. That they ſhould ſpeak what he had ſpoken to them in the ear, upon the houſe top, and not to fear them that can onelyonly kill the body.
3 An encouragement of them in particular, and of all Chriſtians in general, againſt ſlaviſh fear, from v. 16. to the end.
In the ſending forth of the Apoſtles, obſerve,
1 Their names, v. 2, 3, 4.
2 Their call, Jeſus ſent them forth and commanded them, v. 5.
3 The place whereto they are deſigned, to wit the loſt ſheep of the houſe of Iſrael, But go not in the way of the Gentiles nor into any City of the Samaritans.
4 Their power, which was, 1 To preach, amplified from the ſubject matter of it, The Kingdome of heaven is at hand, v. 7.
2 To do miracles, viz. Heal the ſick, cleanſe the Lepers, raiſe the dead, caſt out devils, v. 8.
5 From their maintenance in their work, ſet down;
1 Negatively, 1 They ſhould not take any thing for their preaching, nor for the miracles they wrought, v. 9. 2 They ſhould not provide gold, nor ſilver, nor braſs in their purſes, nor ſcrip to cary proviſions, nor two coats v. 10.
2 Poſitively, 1 That where ever they wrought the Lords work, they ſhould expect all due proviſion, v. 10. For the workman is worthy of his meat. 2 That there ſhould ſtill be worthy perſons that would be ready to receive and give them harbour, v. 11, 12, 13. 3 The wofull condition of them that ſhould not receive them and relieve them, v. 14, 15. It ſhould be more tolerable for Sodome and Gomorrah in the day of judgement, then for that people.
V. 1. And when he had called unto him his twelve Diſciples, he gave them power againſt unclean ſpirits, and to heal all manner of ſickneſs, and all manner of diſeaſe.
And when he called his twelve Diſciples together, he gave them power againſt unclean ſpirits] Chriſt ſending out his Diſciples to preach, furniſhes them thereunto. Beſides an ability to preach, he inables them to do miracles for the confirmation of their doctrine; he makes them of Scholers to be Maſters, having in private firſt inſtructed them thereto. The power Chriſt gave them was not onelyonly Potentia or an ability, but it was alſo Poteſtas an authority. Some have power to do a thing that have not authority, and ſome have authority that have not power: the Diſciples had a derivative power to do miracles, Chriſt had this power from himſelf.
Devils are called unclean ſpirits, as being full of pride and hatred of God, and envy againſt men, and to diſtinguiſh them from the holy Angels, and becauſe they delight in uncleanneſs, and make men unclean, defiling with blindneſs in the minde, rebellion in the will.
We may ſee here the power of Chriſt above Moſes and the Prophets. Moſes when he brought his Law did ſundry miracles, and ſo did Chriſt, but neither Moſes nor the Prophets could give power to others to do miracles, as Chriſt here doth. Beſides Chriſt had power and gave power over devils, which none elſe did.
V. 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.
Names of the twelve Apoſtles] They were twelve, that as the twelve Patriarchs were the fathers of the Jews, ſo theſe were the fathers of all Chriſtians. Hence when Judas was dead, Matthias was choſen in his place, and Chriſt being about to build his ſpiritual Kingdome, ſets forth the Image of the Jewiſh Commonwealth, to denote that the promiſes of the everlaſting Kingdome are fulfilled in him.
It was alſo needfull for us to know their names, from whoſe agreeing teſtimony the Truth was to be received, many pretending an Apoſtleſhip which proved to be falſe, 2 Cor. 11.13. Rev. 2.2.
The firſt, Simon who is called Peter] Not in reſpect of dignity but order; for among the Preachers of the Goſpel there muſt be a priority of order, though no ſupremacy of Juriſdiction; for Peter diſclaims it, 1 Pet. 5.4. Not as being Lords over Gods heritage.
Yet what is this to the primacy of the Roman Biſhop? for how doth it follow that Peter had a primacy of age, and eloquence, and therefore had a primacy of authority? and how doth it follow more to the Biſhop of Rome, then to the Biſhop of Antioch and Conſtantinople?
Peter might be called firſt, becauſe firſt called to the Office, though Andrew was called before him to Diſciple-ſhip, his primacy might be alſo in reſpect of faith and confeſſion, not in reſpect of honour and degree. Alſo Gal. 2.9. James is ſet before Peter, and at the Council Acts 15. they agreed to James his ſentence. And Andrew, Philip, and Nathaniel did acknowledge Chriſt before Peter, John 1.41, 45, 49. did acknowledge him. And though Peter made that confeſſion that Chriſt was the ſon of the living God, Mat. 16.16. yet did he ſpeak in behalf of all the Apoſtles. See Joh. 6, 69, 70. We believe and are ſure that thou art that Chriſt the Son of the living God.
Simon called Peter] To diſtinguiſh him from Simon the Canaanite.
Andrew] So called from his virility and nobleneſs, in his preaching and ſuffering. for foreign ſignifies manlineſs or virility.
James the ſon of Zebedee] Put to death by Herod, Acts 12.2. called the ſon of Zebedee to diſtinguiſh him from James the younger ſon of Alpheus, Matth. 10.3. He was elder brother to John, hence ſet before him, though John for his grace was moſt dear to Chriſt.
And John his brother] James and John called ſons of thunder, ſome render the word to ſignifie gracious and mercifull.
V. 3. Philip and Bartholomew, Thomas and Matthew the Publican, James the ſon of Alpheus, and Lebbeus whoſe ſirname was Thaddeus,
Philip] A Greek word, foreign, a lover of horſes.
Bartholomew] q.d. The ſon of Tholmai or Tholomeus. So we read of Bartimaeus the ſon of Timaeus, Barjona the ſon of Jona.
Thomas] Sirnamed Didymus, John 20.27.
Matthew the Publican] So called, not becauſe at preſent he was a Publican, but becauſe he had been one. The other Evangeliſts conceal this, but he out of humility acknowledges it.
James the ſon of Alpheus] Called James the leſs or little, ſo called, Mark 15.40. called ſo in reſpect of age or ſtature, called the Lords brother, Gal. 1.19. becauſe born of Mary the ſiſter of the Virgin Mary, as Jerom, which was called Mary Cleophas, Joh. 19.25. Now there ſtood by the croſs of Jeſus his Mother, and his Mothers ſiſter, Mary the wife of Cleophas; for it's thought Alphaeus and Cleophas were all one. This James penned the Epiſtle.
And Lebbeus whoſe ſirname was Thaddeus] Some we read of had two names, as John whoſe ſirname was Mark, Acts 12.12, 25. ſo this man had three names, one of them was Judas; for ſome relate that what name had the four letters of the name of God in their name, the Hebrews were wont to change that name. And ſo we may reconcile Luke, who calls him Jude, and Mark that calls him Thaddaeus. This Judas was the brother of James, Acts 1.13.
V. 4. Simon the Canaanite, and Judas Iſcariot, which alſo betrayed him.
Simon the Canaanite] Not as if he were a Canaanite, for all the Apoſtles were Jews, but becauſe he was of Cana in Galilee. For his zeal called Simon the Zelot, Luke 6.15. Acts 1.13.
And Judas Iſcariot, who alſo betrayed him] So called, quaſi, Iſch Kerioth, a man of Carioth, of the Tribe of Juda, Joſ. 15.25. Chriſt choſe Judas, though he knew he would betray him, that he might bring about mans redemption, and to comfort us if we ſhould be betrayed of our near friends.
Concerning theſe Apoſtles, note,
1 They are the foundations of the heavenly Jeruſalem, Rev. 21.19. compared to twelve ſeveral precious ſtones.
2 Chriſt joyns them together in pairs, as Peter and Andrew, James and John, &c. that every one of them might not onelyonly have help from his companion, but witneſs from him, and to commend brotherly love, as among all Chriſtians in general, ſo among Preachers in ſpecial.
3 Theſe Apoſtles were ſundry of them Chriſts kinſmen, as James and John, and James the ſon of Alpheus, whom he choſe not to enrich with temporal things but ſpiritual bleſſings, and to ſuffer much hardſhips in the witneſs of his name: to ſhow that as we ſhould endeavour to gain others to the faith, ſo in particular our kindred and alliance.
4 In that Chriſt calls them by two and two, ſee the benefit of ſociety, Eccl. 4.9, 10, 11. Moſes and Aaron conducted the people out of Egypt, Joſhua and Zerubbabel out of Babylon, and the Diſciples by two and two are ſent to bring perſons from darkneſs to life.
V. 5. Theſe twelve Jeſus ſent forth, and commanded them ſaying, Go not into the way of the Gentiles, and into any City of the Samaritans enter ye not.
Theſe twelve Jeſus ſent forth] That is theſe men of mean quality, Fiſhermen, to confound the wiſe.
Go not into the way of the Gentiles] The ſcope of their office was to ſtir up the Jews to the hope of their ſalvation now at hand by Chriſt, and to make them attentive to hear him: therefore Chriſt limits them to Judaea, becauſe Chriſt was ſent from the Father as the miniſter of circumciſion, to fulfill the promiſes made unto the Jewiſh Fathers, Rom. 15.8. Therefore Chriſt at firſt would have the doctrine of grace preached onelyonly to this people, but after his reſurrection, when the vail was taken away, he would have it preached to all nations, Matth. 28.19. Act. 1.8.
Beſides, had Chriſt ſent his Diſciples to preach to others, as well as to them, they would have excepted againſt Chriſt, from being the Mesſias, becauſe the Mesſias was onelyonly promiſed unto the Jews and not unto the Gentiles.
Queſt. But was it not unjuſt to deny means of ſalvation to the Gentiles?
Anſw. No, for God hath power to do with his own what he pleaſeth. 2 God is not bound to give means ſave where he pleaſeth: gifts are diſpenſed according to the will of the giver.
Queſt. Why did Chriſt forbid his diſciples to go to the Samaritans and yet he himſelf would go to them and convert them? Joh. 4.40.
Anſw. It might be becauſe they were in the ſame condition with the reſt of the heathen, and ſo the Goſpel was not to be given to them at firſt. 2 Or elſe becauſe Chriſt himſelf intended to go thither, therefore there was no need for his Diſciples to go thither.
3 Chriſt did not wholly forbid his Diſciples to go to the Gentiles, but onelyonly that the firſt fruits of their miniſtry ſhould be given to the Jews. Act. 13.46.
Theſe Samaritans were neither Jews nor Gentiles, but a mixture of Jewiſh and Gentile Religion together, 1 King. 17.24.33.
V. 6. But go ye rather to the loſt ſheep of the houſe of Iſrael.
To the loſt ſheep of the houſe of Iſrael Chriſt was ſent, Matth. 15.24. By theſe loſt ſheep Chriſt means the Tribes of Juda, Benjamin and Levi, who came back out of Captivity, to whom ſundry of the other Tribes joyned themſelves, or at leaſt the godly among them: he calls them loſt ſheep, becauſe they wanted good paſtors and teachers: after his reſurrection he tells his Diſciples that they ſhould be his witneſſes in all Judaea and Samaria, and to the uttermoſt parts of the earth, Act. 1.8. Mean time, they, as all other preachers ought to do, muſt contain themſelves in the bounds of their lawful calling, 1 Pet. 5.2. Feed the flock of God which is among you. Feed the flock over which the holy Ghoſt hath made you overſeers, Act. 20.28.
Theſe Iſraelites were called ſheep, Pſal. 74.1.79.13.80.1. They were called loſt, becauſe every man by nature is in a loſt condition, Pſal. 14.3, 4. Matth. 18.10. Sundry of theſe were reprobates, yet called by the name of ſheep, becauſe they were adopted unto God for a people, and were a national Church.
V. 7. And as ye go preach, ſaying, The Kingdom of heaven is at hand.
Here was the ſumme of the preaching Chriſt enjoyned theſe twelve, to wit, whereas the Jews expected a carnal and temporal kingdom, wherein, by the driving out the Romans and all their other enemies, the Mesſias would place them, Chriſt therefore bids his Diſciples tell them, that though there were a glorious Kingdom promiſed to the Jews upon earth, yet that kingdom being far off, there was another kingdom near at hand, wherein the Lord Jeſus ſhould throw down Satans kingdom, and ſet up his own, tranſlating his people thereinto, Col. 1.13. and therefore that with a willing mind they ſhould receive this king, not onelyonly by his power and providence ruling in the world, but alſo ruling in their hearts, every purpoſe by true and unfained repentance being brought under his government, which other tearms expreſs thus, Luk. 24.47. That repentance and remisſion of ſins ſhould be preached in his name among all nations, beginning at Jeruſalem.
Neither did the twelve onelyonly repeat theſe words, but under them is expreſſed the benefits by Chriſt, the manner of receiving and applying Chriſt and his benefits, the reſurrection, laſt judgement, heaven, hell, the burning of the world, the denial of our ſelves both in luſts and enjoyments, the future puniſhment that would betide thoſe who refuſed the preſent grace offered. But becauſe faith and repentance was the preparation to this kingdom, doubtleſs they inſiſted hereupon eſpecially. Great is the benefit of faithfull preaching, which makes the kingdom of God which was far from us to be nigh unto us. By this preaching it is that loſt ſheep are brought home into Chriſts fold.
V. 8. Heal the ſick, cleanſe the Lepers, raiſe the dead, caſt out Devils; freely ye have received, freely give.
Chriſt ſhows that his diſciples ſhould uſe the power of doing miracles together with their preaching, with all freeneſs and readineſs, that they ſhould not ſpare their miracles when there was any need thereof, when they were deſired thereto, or their doctrine ſtood need of confirmation, for hereby they ſhould not onelyonly get authority to their doctrine, but good will to their perſons, and theſe miracles ſhould ſupply their want of learning and language. There are many whom other adjurers, and inchanters, and your witches could not cure, very many of our men, I ſay, Chriſtians have healed and do heal, adjuring them by the name of Jeſus Chriſt Crucified under Pontius Pilate, diſarming and caſting out devils from men that have poſſeſſed them. Juſt. Mart. Apol. 1. p. 35. The power of his name Devils fear and tremble, who being adjured by the name of Chriſt Crucified under Pontius Pilate obey us. Juſt. cont. Triph, p. 191. ſee the ſame, p. 235. alſo p. 243. and Juſtin adds, if you adjure devils by the name of your kings, prophets, or righteous men, they will not be caſt out. Now as when God ſent Moſes to Iſrael to bring them out of Egypt, he enabled him to do ſundry miracles to gain belief to his words, and that the people might know he was ſent of God, ſo doth Chriſt give his Diſciples the like power for the ſame end.
OnelyOnly whereas ſome of Moſes miracles were for terror, the miracles of the Diſciples were profitable and beneficial to thoſe who partook of them.
Freely ye have received, freely give] As if he ſhould ſay, The ſcholers of Phyſicians get the skill of healing diſeaſes with a great expence of time and ſtudy, and not without great charge of money, but you have received this power in a moment, without any coſt or labour, therefore having received freely, give freely. You muſt not make ſale of miracles to covetouſneſs or vain glory, for he well knew how the heart of ſome of them, to wit Judas, hung after money, and the ſeeds of covetouſneſs, as well as other ſins were in the hearts of the reſt. So Eliſha would take nothing of Naaman for healing his Leproſie, 2 King. 5.16. and Gehezi taking money herein was ſmit with the ſame Leproſie. When Magus would have bought this power, Peter ſaid, Thy money periſh with thee, Act. 8.20.