Mateus 10
David Guzik · Citado em PreceptAustin
Mateus 10
Guzik - Significantly, Jesus still called the Jewish people “the house of Israel” even though they had lost their Jewish state many decades before this time. God still saw them as “Israel,” even when there was not a political entity known as “Israel.” (ED: And He still sees them as the literal people of Israel today and will bring about their redemption in the end times - Ro 11:26,27, Zech 13:8,9) Matthew
Mateus 10
Guzik points out that "The main feature of this list is its diversity. Jesus chose His disciples from a variety of backgrounds and life experiences. About all they had in common was it seems that none of them were privileged or from backgrounds of high status. This is very much in the spirit of 1 Corinthians 1:26–29." I would add one other feature of the list is ironically its EXCLUSIVITY! That is to say, there is not a single priest, Sadducee, Pharisee, lawyer or scribe among the 12. Religious leaders were excluded! Disciples (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics") describes a person who learns from another by instruction, whether formal or informal. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. Mounce - Typically in the Jewish world, a disciple would voluntarily join a school or otherwise seek out a master rabbi; however, Jesus seeks out and chooses those whom he wants as his disciples (Mk 1:17; 2:14; Lk 5:1–11; cf. Mt 4:18–21). A dedicated disciple was generally expected someday to become a rabbi himself, yet Jesus teaches his disciples that he will always be their rabbi and they will have a lifetime of discipleship (Mt 23:8; cf. Mt 10:24–25, 37; Lk 14:26–27; Jn 11:16). Jesus’ disciples are bound to him and to God’s will (Mt 12:46–50; cf. Mk 3:31–45). They are called to a lifetime of work and service (Mt 16:15–19; Mk 1:17; Lk 5:10), (Mounce's Complete Expository Dictionary of Old & New Testament words: Zondervan) And gave them authority (exousia) over unclean (akathartos) spirits, to cast them out (ekbállō), and to heal (therapeuo) every kind of disease and every kind of sickness - Jesus called them and then empowered them, which is ever the principle of our Lord Jesus. Whatever He has called you to do for the Kingdom, He will give you the power of the King to accomplish. The corollary is that apart from Him and His power and authority we can do absolutely nothing of eternal value (Jn 15:5, 15:16). One other point, if you are sure that He has called you and yet you don't sense His equipping, you may need to walk out "on the water" so speak and even like Peter cry "Lord, save me." (Mt 14:30). Jesus' calling and enabling reminds us of the exhortation of Peter... As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God. 11 Whoever speaks, is to do so as one who is speaking the utterances of God; whoever serves is to do so as one who is serving by the strength which God supplies; so that in all things God may be glorified through Jesus Christ, to whom belongs the glory and dominion forever and ever. Amen. (1 Peter 4:10-11+). John Broadus says these spirits are called unclean "because of their own wickedness, and perhaps because their presence was a pollution to the person possessed (comp. on Mt 12:43 ff.); and this served to distinguish them from good or pure spirits." Authority (1849)(exousia from éxesti = it is permitted, it is lawful) means the power to do something and was a technical term used in the law courts, of a legal right. "Authority or right is the dominant meaning (of exousia) in the New Testament." (Vincent) Exousía refers to delegated authority and combines the idea of the "right and the might", these attributes having been granted to someone. John Broadus roadus adds that exousia "signifies primarily, permission (license, privilege), then authority, (dominion, rule, etc.), and this sometimes suggests ability and power. The word very often conveys two of these ideas at once, as privilege and power (John: 1:12), authority and power (John 19:10.) Comp. on Mt 7:29; Mt 28:18." Unclean (169)(akathartos from a = without + kathaíro = cleanse from katharos = clean, pure, free from the adhesion of anything that soils, adulterates, corrupts, in an ethical sense, free from corrupt desire, sin, and guilt; See also akatharsia) in a moral sense refers to that which is unclean in thought, word, and deed. It can describe a state of moral impurity, especially sexual sin and the word foul is an excellent rendering. The idea is that which morally indecent or filthy. Given this definition, it is not surprising that akathartos is applied to filthy demonic spirits in the Gospels. Matt. 10:1; Mk. 1:27; Mk. 3:11; Mk. 5:13; Mk. 6:7; Lk. 4:36; Lk. 6:18 Vine - "Demons" are the spiritual agents acting in all idolatry. The idol itself is nothing, but every idol has a "demon" associated with it who induces idolatry, with its worship and sacrifices,1Corinthians 10:20,21 ; Revelation 9:20 ; cp. Deuteronomy 32:17 ; Isaiah 13:21; 34:14; 65:3,11. They disseminate errors among men, and seek to seduce believers, 1Ti 4:1 . As seducing spirits they deceive men into the supposition that through mediums (those who have "familiar spirits," Leviticus 20:6,27 , e.g.) they can converse with deceased human beings. Hence the destructive deception of spiritism, forbidden in Scripture, Leviticus 19:31 ; Deuteronomy 18:11 ; Isaiah 8:19 . "Demons" tremble before God, James 2:19 ; they recognized Christ as Lord and as their future Judge, Matthew 8:29 ; Luke 4:41 . Christ cast them out of human beings by His own power. His disciples did so in His name, and by exercising faith, e.g., Matthew 17:20. Acting under Satan (cp. Revelation 16:13,14 ), "demons" are permitted to afflict with bodily disease, Luke 13:16 . Being unclean they tempt human beings with unclean thoughts, Matthew 10:1 ; Mark 5:2 ; 7:25 ; Luke 8:27-29 ; Revelation 16:13 ; 18:2 , e.g. They differ in degrees of wickedness, Matthew 12:45 . They will instigate the rulers of the nations at the end of this age to make war against God and His Christ, Revelation 16:14 . (Demon, Demoniac - Vine's Expository Dictionary of NT Words) 🙏 THOUGHT - As Kent
Mateus 10
Guzik - There are four different lists of the twelve in the New Testament. Here in Matthew 10:2–4, and also in Mark 3:16–19, Luke 6:13–16, and Acts 1:13. In these lists, Peter is always listed first and Judas is always last. The two pairs of brothers (Peter and Andrew; James and John) are always listed first. In the lists they are arranged in a way that suggests that they were arranged in three groups of four, each with a leader. In each list Peter is first mentioned, followed by Andrew, James, and John. In each list Philip is fifth mentioned, followed by Bartholomew, Thomas, and Matthew. In each list James the son of Alphaeus is ninth mentioned, followed by Thaddaeus/Judas brother of James, Simon the Zealot, and Judas. It is well when brothers in the flesh are brothers in spirit. Spurgeon Commentary - The Holy Spirit does not object to truthful statistics: there were twelve apostles. This was a complete number, neither too many nor too few; and a number which linked the spiritual Israel (ED: SEE ISRAEL OF GOD) with the nation which had typified it. The Holy Spirit has no love to the anonymous, or to the use of initials, as some have in these days. He gives the names, and why not? Order is observed in this muster-roll. “The first ”, for he generally put himself first, and was by his energy and ability most fittingly the leader, “Simon who is called Peter ”, “a stone ”; and a right solid stone he came to be. With him is Andrew, his manly brother. It is well when brothers in the flesh are brothers in spirit. Then come James and John, the two sons of thunder; one of them so early to be a martyr, the other so inexpressibly dear to the Lord Jesus. Question: Why is the order of Jesus’ calling His disciples different in some of the gospels? Answer: Each of the four gospels includes the calling of Jesus’ first disciples; the Synoptic Gospels (Matthew, Mark, and Luke) also provide lists of the Twelve, whereas John simply mentions them as a group (Matthew 4:18–22; 10:2–4; Mark 1:16–20; 3:16–19; Luke 5:4–11; 6:13–16; John 1:35–51). The order in which the disciples were called and the order in which their names are given in the lists vary by account. In Matthew 4:18–22+, the first disciples to be called are listed like this: Simon Peter and Andrew James and John Mark 1:16–20+, lists the first disciples in the same order: Simon and Andrew James and John Luke 5:4–11+ lists the first disciples as Simon Peter James and John John 1:35–51+ relates Jesus’ early encounters with these men: Andrew and an unnamed man—almost certainly John, who never names himself in his own gospel Simon Peter Philip Nathanael (also called Bartholomew) The first six disciples, then, were Peter, Andrew, James, John, Philip and Bartholomew. The differences between John’s account and the Synoptics’ account are easily explained. John relates the first, introductory meeting of Jesus with Andrew, John, Peter, Philip, and Nathanael. The Synoptics describe the actual calling of these men to follow Jesus. When Jesus told Peter in the fishing boat to “follow Me,” (Matthew 4:19+, Mark 1:17+) and Peter immediately left his nets and obeyed, Peter was not following a total stranger. He had met Jesus previously and had spent time with Him. The same is true for Andrew, James, and John. Matthew (also called Levi) was called separately, sometime after the first six (Matthew 9:9–13; Mark 2:13–17; Luke 5:27–32). The Bible does not describe the calling of the other five disciples. Jesus had many people following Him early on in His ministry. Luke 6:12–16 tells us that, after a night of solitary prayer, Jesus officially named His twelve disciples, whom He also called apostles: Simon Peter Andrew James John Philip Bartholomew (Nathanael) Matthew Thomas James son of Alphaeus Simon who was called the Zealot Judas son of James (elsewhere called Thaddaeus) Judas Iscariot The order in which the apostles were called is not the primary focus in the accounts of their calling. Rather, the emphasis is on the fact that they were called at all. None of them were worthy of Jesus’ calling. Few, if any, were of noble background, and none of them had religious clout. At least four of the disciples were fishermen. Simon was a Zealot, part of a political group that sought to overthrow the Roman government. Matthew worked for the Roman government as a tax collector and would have been viewed essentially as a traitor to the Israelites. Judas Iscariot eventually betrayed Jesus. Despite the diversity of backgrounds and education levels among these men, they had an important calling as the original twelve disciples of Jesus. Theirs was an honorable work. They became eyewitnesses of Jesus’ works on earth as well as His resurrection. It was these men (excluding Judas Iscariot) who laid the foundation of the church (Ephesians 2:20). It was through their Spirit-empowered witness that the church began (Acts 2). Their work helped provide the New Testament writings we have today. The twelve foundations of the wall of the future New Jerusalem will have engraved on them the names of the twelve apostles (Revelation 21:14).(Source: GotQuestions.org) Matthew 10:3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; Philip: Mk 3:18 Lu 6:14 Joh 1:43-46 6:5-7 12:21,22 14:9 Thomas: Lu 6:15 Joh 11:16 20:24-29 21:2 Matthew: Mt 9:9 Mk 2:14 Lu 5:27, Levi, Lu 6:15 Ac 1:13 James: Mt 27:56 Mk 3:18 Lu 6:15,16 Ac 1:13 12:17 15:13 21:18 Ga 1:19 2:9 Jas 1:1 Thaddaeus: Mk 3:18 Lu 6:16, Judas the brother of James, Joh 14:22, Judas, not Iscariot, Ac 1:13 Jude 1:1 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus - Note that they are named in pairs and it may have been in these pairs that they were sent "out in pairs" (Mark 6:7) on their first missionary assignment. Thaddaeus is also called Judas (Luke 6:16), and Bartholomew is probably the same as Nathaniel (John 1:45-49)
Mateus 10
Guzik - We can share in the reward of God’s servants by supporting them in their work ESV Study Bible (Borrow) - One who speaks for God. will receive a prophet’s reward. Will share in the reward God gives the prophet, for the helper also played a part in the prophet’s work. What the Bible Teaches - Here is the principle of reception. The man who receives the Lord's servants also receives the Lord Jesus and the Father who sent Him. The servants are described as "a prophet, a righteous man, one of these little ones". Reception is governed by receiving the prophet and his divinely-given message; receiving a righteous man and his moral standards learnt from the Lord; providing a cup of cold water—the simple basic necessities of life (as expected in v. 9). Their future reward will be commensurate with their deeds. They will be rewarded as if they were prophets and righteous men A. T. Pierson comments: The Jews regarded the reward of the prophet as the greatest; because, while kings bore rule in the name of the Lord, and priests ministered in the name of the Lord, the prophet came from the Lord to instruct both priest and king. Christ says that if you do no more than receive a prophet in the capacity of prophet, the same reward that is given to the prophet will be given to you, if you help the prophet along. Think of that if you are inclined to criticize a speaker! If you help him to speak for God, and encourage him you will get part of his reward; but if you make it difficult for him to discharge his office, you will lose your reward. It is a great thing to help a man who is seeking to do good. You should not regard his dress, his attitude, his manners or his voice; but you should look beyond these things and say, "Is this message of God for me? Is this man a prophet of God to my soul?" If he is, receive him, magnify his word and work, and get part of his reward.