heal all manner of sickness, and | Andrew his brother; James the son all manner of disease. of Zebedee, and John his brother; 2 Now the names of the twelve 3 Philip, and Bartholomew; apostles are these; The first, Si- Thomas, and Matthew the publimon, who is called Peter, and can; James the son of Alpheus, and Matt. xix. 28; but it is certain that names; not necessarily in power or they were not selected one from each dignity. It is certain that the supretribe. The number was so large, that macy was not always yielded to this their concurrent testimony might be first-named apostle. See Gal. ch. ii. believed, especially as they held them-¶ Simon, who is called Peter. This selves ready to seal its truth with their blood. At the same time, it was so small, that no suspicion could be entertained of a design to overawe men by a display of force, and to compel them to profess a belief which they did not entertain. They were taken from the middle or lower stations of life, and had neither art to deceive, nor wealth to bribe, nor power to force, their fellow-men. In short, they were such men as would be least liable to suspicion of dishonesty, and would be most readily believed, when they testified those things which they had seen and heard. 2. The names. There are three other lists of the names of the apostles. Mark iii. 16--19; Luke vi. 13-16; Acts i. 13. They are not always named in the same order; and there are some variations in the names; but none, I think, which may not be reconciled. Apostles. This word originally denoted persons sent, or messengers. Lightfoot says that, according to Jewish usage, the word apostle means not merely a messenger, "but such a messenger as represents the person of him that sends him." He refers, for proof that such is the meaning of the word here, to ver. 40; "He that receiveth you receiveth me; and he that receiveth me receiveth him that sent me." But this proof does not appear entirely satisfactory, when compared with Matt. xxv. 40; " Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." Whatever the one passage proves, in regard to the apostles, the other equally proves, in regard to the humblest Christian. The word, though general in its original import, is now, by common consent of Christians, almost exclusively appropriated to the twelve disciples whom Jesus selected as his principal witnesses and messenThe first. In the order of gers. second name was given him by Jesus, Matt. xvi. 18, and signifies a rock. He was also called Cephas, Gal. ii. 9, also signifying a rock. It has been supposed that he was thus called, on account of his firmness. However this be, it is certain that, although he had formerly been rash and impetuous, and in one instance timid, yet after his Master's resurrection, he was uniformly firm, resolute, and undaunted. He is said to have been crucified at Rome, with his head downward. ¶ And Andrew his brother. Little is known of the history of this apostle. He was called, before Peter. John i. 40, 41. These two were sons of Jona, or Jonas, Matt. xvi. 17: John xxi. 15; and had been disciples of John the Baptist, John i. 35-40. ¶ James the son of Zebedee. Called James the Greater, to distinguish him from another apostle, of the same name. He was slain with the sword by Herod. Acts xii. 2. John his brother. Styled the beloved disciple. He wrote the gospel bearing his name, and is generally supposed to have written three epistles and the Book of Revelation; some, however, doubt whether he wrote more than the gospel and the first epistle. He alone of the apostles is supposed to have escaped a violent death. He survived all the others, and died, at the age of about one hundred years, at Ephesus. James and John were called Boanerges, or sons of thunder. Mark iii. 17. 3. Philip. This apostle, like the four previously named, was an inhabitant of Bethsaida. Matt. iv. 18-21; John i. 44. He is mentioned, Acts viii. 5. His history is involved in much obscurity. ¶ Bartholomew. Generally supposed to be the same as that Nathaniel, of whom Jesus testified that in him was no guile. John i. 47. He was of Cana in Galilee. John xxi. 2. The name Bartholomew signifies son of Talmai, as Barjona signifies son of Lebbeus, whose surname was Thaddeus; 4 Simon the Canaanite, and Judas Iscariot, who also betrayed him. Jonas. He is supposed therefore to have been called Nathaniel, as his own name, and Bartholomew, in reference to his father's name. The tradition is, that he was skinned while alive, and then beheaded. ¶ Thomas. Also called Didymus. John xxi. 2. Both names signify a twin. He was the apostle who was so incredulous respecting the resurrection of Jesus. John xx. 2428. Matthew the publican. Also called Levi the son of Alpheus. Mark ii. 14. Lightfoot supposes him to have been brother to the three next named, and that his father, Alpheus, is the same elsewhere called Cleophas. Hence he writes thus: "Of Alpheus. The name occurs also in the Talmudists; a word that may admit a double pronunciation, namely, either to sound Alphai, or Cleophi. Hence that Alpheus, who was the father of four apostles, is also called Cleopas, Luke xxiv. 18; which sufficiently appears from hence, that she who is called 'Mary the mother of James the Less, and Joses,' Mark xv. 40, by John is called 'Mary the wife of Cleopas.' John xix. 25." Matthew wrote the gospel bearing his name. James the son of Alpheus. Or, of Cleophas. Called James the Less. He had charge of the church at Jerusalem, where he suffered martyrdom. He wrote the epistle bearing his name. He and his brethren were near relatives of our Lord, according to the flesh; perhaps cousins. See John xix. 25; Mark xv. 40; Luke vi. 16; Gal. i. 19. Lebbeus, whose surname was Thaddeus. Luke calls him Judas; Luke vi. 16; which is the same in meaning with Thaddeus, and but slightly different in form; especially if, as is supposed, Thaddeus and Theudas be the same. He wrote the epistle bearing the name of Jude. 4. Simon the Canaanite. He is supposed to have belonged to Cana of Galilee. Luke calls him Simon Zelotes or Zealot. Luke vi. 15. Some suppose he had formerly been one of that class of the Pharisees styled Zealots; others, that the word translated Canaanite means zealous, and is synonymous 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. with Zelotes. Judas Iscariot. It is generally supposed that he was born in Kerioth or Carioth, a city of Judah; Josh. xv. 25; and hence derived the name Iscariot. Lightfoot suggests other derivations, among which is this: that the Hebrew Iscara signifies strangulation, and as Judas "perished by a most miserable strangling, no wonder if this infamous death be branded upon his name, to be commonly styled Judas Iscariot, or that Judas that perished by strangling." ¶Who also betrayed him. His perfidy and its consequences are related in the Gospels and Acts. It is observable, that, notwithstanding he was so long and so intimately associated with Jesus and the other apostles, he could not be induced to allege anything against their honesty of purpose or their moral purity, even though his love of gold caused him to deliver his Master unto death. On the contrary, he bore public testimony that the guilt was all his own. Matt. xxvii. 4. Perhaps a desire to provide such important and convincing testimony was among the objects of Jesus in admitting Judas as a disciple and apostle; for he knew him to be a traitorous person from the beginning. John vi. 64. 5. These twelve Jesus sent forth. Mark says they were sent "two and two." Mark vi. 7. Perhaps they were not yet sufficiently instructed, to contend single-handed with the opposition they might encounter; and provision was thus made for mutual counsel and advice. Go not into the way, &c. It was the purpose of God that the gospel should be first offered to the Jews; and when they had rejected it, it should then be communicated to the Gentiles. Acts xiii. 46, 47. Accordingly, when Jesus first sent out his disciples, he commanded them to preach only to the Jews. Afterwards, he enlarged their commission, and directed them to proclaim the gospel to all men. Matt. xxviii. 19; Mark xvi. 15. Samaritans. A mixed race, descended from a heathen colony and a portion of the Jews who returned from the captivity in Babylon. A bitter hostility existed 6 But go rather to the lost sheep of the house of Israel. 7 And as ye go, preach, saying, The kingdom of heaven is at hand. 8 Heal the sick, cleanse the lepers, raise the dead, cast out between them and the Jews, both in politics and in religion. John iv. 9, 20. 6. Lost sheep of the house of Israel. That is, the Jews. The same figure is here used, which is employed in Matt. ix. 36, to represent their lack of guidance and instruction in the things belonging to their peace. 7. The kingdom of heaven is at hand. See note on Matt. iii. 2. It would seem that the apostles were not commissioned to announce, at that time, that the Messiah had actually appeared, but only that the reign of grace was about to be established in the hearts of men. Their message differed little from that of John the Baptist. 8. Jesus empowered his apostles to perform miracles in his name, in confirmation of their testimony. In the exercise of this power, they acknowledged its derivation from him, (see Acts iii. 6, 12, 16; iv. 9, 10,) even as he acknowledged that his power was of God. Matt. xxviii. 18; John x. 37, 38. TRaise the dead. "This part of Jesus' instructions to his twelve apostles is omitted in a multitude of Greek Mss., and probably it never came from Matthew's pen, because this circumstance is not mentioned here in ver. 1; nor is it in Mark vi. 13, where that evangelist gives an account of what great works they had done upon their mission. Luke likewise, in ch. ix. 1, takes no notice of it. See also Mark xvi. 18, and Luke x. 19, 20."-Pearce. It may be added that there is no evidence that any of the apostles performed this miracle until after their powers and duties were enlarged by the final instructions of their Master, before his ascension, and the descent of the spirit upon them at the day of Pentecost. Cast out devils. That is, demons. See note on Mark ch. v. Freely ye have received, freely give. Whether or not this injunction, and those contained in the two following verses, were absolute, it is certain, from ver. 10, as well as from 1 Cor. ix. 8-14; 1 Tim. v. 18, and similar passages, that Jesus did not design to prohibit the ministers of his devils: freely ye have received, freely give. 9 Provide neither gold, nor silver, nor brass in your purses; 10 Nor scrip for your journey, neither two coats, neither shoes, gospel, in all ages, from receiving a reasonable remuneration for their labors. But he does, here and elsewhere, forbid a sordid, grasping, avaricious spirit, both in ministers and people. 9. Provide neither gold, &c. That is, provide no money. The disciples, while engaged in this mission, were to rely wholly on the protection of God, and the assistance of such as he should prompt to bestow it. See ver. 10, 19, 20. Afterwards, they received different directions. Luke xxii. 35, 36. But, in this mission, they might rely on miraculous aid. ¶ Purses. Or, girdles. The belt or girdle was indispensable in the Eastern costume. The coat was a flowing robe, and was confined about the waist by a girdle. Hence the phrase, to gird up the loins. The girdle was used as a purse, for the safe-keeping of money, or jewels, or other articles of great value but small bulk. 10. Scrip. Not public securities or certificates of stock, as this word now technically signifies; but a travellingbag, or knapsack. This article was made of skin, and used for carrying food, or other necessaries, when journeying. Neither two coats, &c. The meaning of the whole injunction seems to be this; that the apostles were to make no preparation whatever for their journey, but to go in their present condition, relying on God that provision should be made for all their wants. This view of the matter obviates the difficulty arising from the apparent discrepancy between this account and that in Mark vi. 7-9. Matthew says, provide no staves; Mark says they might take each a staff. Matthew says, provide no shoes, or sandals; Mark says, be shod with sandals. But if we suppose the general idea to be, go as you are, without any further preparation, it is easy to reconcile the two accounts. Some probably had staves, others not; such as had might take them; such as had not need not procure them. And in regard to sandals, they might wear those they had on, but not delay their journey to procure more; or, as some nor yet staves. (for the workman | let your peace come upon it: but is worthy of his meat.) if it be not worthy, let your peace return to you. 11 And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence. 12 And when ye come into house salute it. a 13 And if the house be worthy, 14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house, or city, shake off the dust of your feet. 15 Verily, I say unto you, It towards all men, and whose effect was to fill them" with all joy and peace in believing." Rom. xv. 13. suppose, they should not tarry to procure a sort of boots, sometimes worn on a journey. Meat. Sustenance generally. Their labor deserved and should receive this acknowledgment, The hearts of men should be opened to sup-ceive your message, and ready to believe ply their necessities. assistance. 13. If the house be worthy, &c. If the household be well disposed to re in the approach of that Messiah which has been the object of hope, their peace shall be fully equal to the wishes you express on their behalf. Their hearts shall be filled with joy and gratitude. T But if it be not worthy, let your peace return to you. This is a Hebrew form of expression, indicating simply that the people of the house would not enjoy the peace invoked upon them. When gifts are offered and refused, they remain in possession of the giver. In allusion to this fact, it is said, if they be not worthy to receive the peace you invoke, it shall rest with yourselves. You will have performed your duty, and shall enjoy peace in your own souls. The same kind of unworthiness, and the consequences resulting from it, are mentioned in Acts xiii. 46. 11. Who in it is worthy. "That is, of having the gospel preached unto them, by being well disposed to receive it."-Pearce. Many, in every city, were expecting and hoping for the advent of the Messiah. To such the apostles were to communicate their message, rather than to those who would neither receive their testimony nor treat them civilly. Others, with less apparent propriety, understand that men of superior moral character were to be sought, who would most readily render There abide till ye go thence. Go not from house to house; but abide in one place while ye remain in any city or town. The owner will gladly entertain you, for the sake of your instruction, if he be one of those who anxiously await the promised con- 14. Not receive you, nor hear your solation and redemption. Luke ii. 25, words. This was a distinctive mark of 26, 38. You may accomplish more their unworthiness. ¶ Shake off the good, in this manner, as your time will dust of your feet. This was done by not be wasted in seeking other places Paul and Barnabas, on the occasion of abode; and you will not give offence referred to in the note on ver. 13. to any, by appearing to slight their hos- xiii. 51. And, with the same signifipitality. cance, Paul shook his raiment, in testi12. Salute it. That is, the house-mony against unbelievers. Acts xviii. hold, or the family dwelling in the house. Luke mentions the form of salutation: "Peace be to this house." Luke x. 5. This was a customary salutation in the East, on entering a house. The Psalmist alludes to this custom, Ps. cxxix. 8, when speaking of his enemies. Jesus would not have his messengers less courteous than their countrymen. Especially would he not have them omit the invocation of peace, when they were engaged in proclaiming the gospel of peace," Rom. x. 15; whose spirit breathed kindness and good-will Acts 6. Shaking off the dust of the feet was emblematical of strong disapprobation. "The schools of the scribes taught, that the dust of heathen land defiled by the touch.-Therefore, that rite of shaking the dust off the feet, commanded the disciples, speaks thus much: Wheresoever a city of Israel shall not receive you, when ye depart, show, by shaking off the dust from your feet, that ye esteem that city, however a city of Israel, for a heathen, profane, impure city, and, as such, abhor it."-Lightfoot. 15. It shall be more tolerable, &c. shall be more tolerable for the land | day of judgment, than for that city. of Sodom and Gomorrah, in the 16 Behold, I send you forth The idea may perhaps be more plainly and exactly expressed, by transposing the phraseology thus: It shail be less tolerable, (or more dreadful,) in the day of judgment, for that city, than it was for Sodom and Gomorrah. The punishment inflicted on the guilty inhabitants of the "cities of the plain" was more tolerable, that is, less severe, accompanied with less misery, more easily endured, than the judgment would be, which awaited them who should reject Jesus, and despise his gospel and its advocates. For the land. That is, for the inhabitants of the land. Sodom and Gomorrah. The destruction of these cities and the wickedness of their inhabitants are related, Gen. xix. 1-25. They were situated near the Dead Sea, or probably on the very place now covered by that sea. It is said that the region round about furnishes geological evidence of the manner in which they were destroyed. Admath and Zeboim, two neighboring cities, were overwhelmed by the same destruction. Frequent reference is made in the Scriptures, to this amazing display of divine justice. 2 Pet. ii. 6; Jude 7. In the day of judgment, &c. "That is, in the day of the destruction of the Jewish state, called the coming of the Son of man, ver. 23. The sense of this verse seems to be this; that, which formerly befell Sodom and Gomorrah, was more tolerable than what shall befall this city. That the day of judgment here mentioned is to be thus understood, appears from what is said concerning Capernaum, Matt. xi. 23, compared with ver. 22, 24, of the same chapter."-Pearce. "Whoever shall witness the calamities which the contumacious Jews shall endure, on account of their rejection of the gospel, shall judge them to have suffered more severely than the inhabitants of Sodom; and the punishments of the latter to have been more mild, when compared with these."-Wetstein. "I assure you, the punishment or destruction that will light upon that city will be such, that the destruction of Sodom shall appear to have been more tolerable than that."-Hammond. The interpretation given by the commentators forecited is undoubtedly correct. And, as matter of fact, the punishment, which befell the unbelieving and ungodly Jews, greatly exceeded in severity that which the Sodomites endured. The latter were overwhelmed by sudden destruction, while the former endured a living death for a long period before the consummation of their destruction. A similar comparison between the punishment of Sodom and that which befell the Jews, at an earlier period of their history, was made by Jeremiah: " The punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her." Lament. iv. 6. "The day of judgment of Sodom and Gomorrah was the time in which the Lord destroyed them by fire and brimstone from the Lord out of heaven."-Clarke. And the day of judgment to the Jews who rejected Christ was the time when their whole state, political and ecclesiastical, was overturned and destroyed, and the people, having endured the severest miseries, were slain, or led away into captivity. 16-39. This passage is supposed by some commentators to be misplaced; but it is not doubted that the passage itself is genuine. "It seems probable that what Matthew relates, from this place to the end of ver. 39, at least, was not spoken by Jesus at the time when he was sending forth his twelve apostles upon the short journey which they were to make through Judea. Mark, in ch. vi. 11, ends his account with what Jesus says in ver. 15, of this chapter. Luke likewise omits all which is here inserted by Matthew from ver. 14 onward. See Luke ix. 5. And indeed almost everything in this following part of Jesus' speech (particularly what is said in ver. 23) seems to show that it was not spoken till a little before his crucifixion, where Mark (xiii. 9) and Luke (xxi. 12) seem more justly to have placed it."-Pearce. It may be added, that there is no evidence that the apostles, while engaged in this mission, encountered violent hostility, ver. 16; or were arraigned or punished by legal tribunals, ver. 17; stood before rulers, to testify against iniquity, ver. 18; were particularly hated, or in danger of martyrdom, ver. 21, 22; or that they went beyond their commission to announce the approach of the kingdom of grace, |