Verse by Verse

16 “But to what shall I liken this generation? It is like children sitting in the marketplaces and calling to their companions,

17 and saying: ‘We played the flute for you, and you did not dance; we mourned to you, and you did not lament.’

18 For John came neither eating nor drinking, and they say, ‘He has a demon.’

19 The Son of Man came eating and drinking, and they say, ‘Look, a glutton and a winebibber, a friend of tax collectors and sinners!’ But wisdom is justified by her children.”

The illustration is taken from children playing with the real things of life, with joy and sorrow, and idling their time away. John appeared among them and they were dissatisfied with him. He was too strict, too severe; they cared not for him, and because he would not sit down and eat and drink with them they said, he has a demon. Then the Lord came. Truth and mercy were revealed through Him. He sat down with the tax-gatherers and sinners and mingled with them, eating and drinking. Divine mercy towards the fallen and outcast was most blessedly shown — the spotless One in touch with the defiled and lost, calling sinners to repentance. But they had no understanding for this, no heart for that wonderful grace. He was in their eyes but a man, for they said: “Behold a man — eating and drinking.” They put Him on the same level with the wine drinking company. Neither mourning nor rejoicing suited them. — Gaebelein, page 227.

children (v.19) — some manuscripts have “works” — in either case, it means that the wisdom of Jesus’ and John’s message is proved by the results — those who did believe.

7 As they departed, Jesus began to say to the multitudes concerning John: “What did you go out into the wilderness to see? A reed shaken by the wind?

8 But what did you go out to see? A man clothed in soft garments? Indeed, those who wear soft clothing are in kings’ houses.

9 But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet.

10 For this is he of whom it is written: ‘Behold, I send My messenger before Your face, Who will prepare Your way before You.’

11 “Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.

12 And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.

13 For all the prophets and the law prophesied until John.

14 And if you are willing to receive it, he is Elijah who is to come.

15 He who has ears to hear, let him hear! 

The quote in verse 10 is from Malachi 3:1. Also see Isaiah 40:3 — The voice of one crying in the wilderness:  “Prepare the way of the Lord; make straight in the desert a highway for our God.”

born of woman (v.11)  — born naturally

He who is least in the kingdom of heaven is greater than he (v.11) — The only way to understand it is to take it in close connection with all the rest of the defense of Jesus. Our Lord meant to say, You have seen this man who naturally is greatest among men; asking a question in perplexity. Yes, there are things he cannot know, there are methods that he cannot understand, and presently the least soul brought into the Kingdom will have greater light than this man, with all his natural endowments, has had in the past. Presently the little child who comes into My Kingdom by the mystery of My mercy, might, and passion, will have more light than John, until he also comes to understand the sweetness and mercy and majesty by coming into this Kingdom of power.  — Morgan, page 114.

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The Pharisees and scribes who stand here before our Lord are the violent who take the Kingdom of the Heavens by force and seize on it. Our Lord says: “From the days of John until now.” The forerunner, John, was violently rejected by the Pharisees. This foreshadowed the rejection of the King, the rejection of the preaching of the Kingdom and the Kingdom itself. In this seizing upon the Kingdom, rejecting it, the Kingdom of the Heavens suffered violence. It was rejected by force and now is postponed till He comes again. If they had received John the Baptist he would have been Elijah. But he was rejected, they would not have it so. They did violence to what the King had come to bring. Another Elijah will come once more, and then no violence can keep back the coming of the Kingdom of the Heavens. — Gaebelein, pages 225-226.

the prophets and the law prophesied until John (v.13) — John was the last of the Old Testament prophets

he is Elijah (v.14) — Malachi 4:5-6. See also Matthew 17:10-13 and Luke 1:17.

This is a tough passage, and I’m not at all sure I have a complete handle on it. Here are the unsettled issues:

1. He who is least in the kingdom of heaven is greater than he (v.11) — I copied Morgan’s take on this because it works in context better than the others I read, although I’m not totally convinced. One commentary says that the “least” refers to Christ because He was younger than John, but that doesn’t make sense to me, at least not for that reason. Perhaps Jesus was teaching that anyone who will be in the Kingdom when it comes will have greater understanding than John did at that time

2. The kingdom of heaven suffers violence, and the violent take it by force (v.12) — Some commentaries say that “suffers violence” means “vigorously proclaimed and laid hold of with energy.” In that view, it is those who accept the Kingdom message who are fighting to get into the Kingdom. This seems to be a stretch to me. I’m more inclined to think it refers to opposition to the Kingdom, the view taken by Gaebelein above. This makes sense in light of what the Lord says starting in verse 16.

3. He is Elijah (v.14) — The Lord clearly ties John with Malachi’s prophecy about Elijah. Yet in John 1:21, John the Baptist denies that he is Elijah. In Luke 1:17, the angel tells Zacharias that his son, John the Baptist “will also go before Him in the spirit and power of Elijah …” In Matthew 11:14, the Lord says John the Baptist is Elijah IF the Jews are willing to believe it.

Pentecost, in Things to Come (page 313) writes, “Inasmuch as John could not have fulfilled the prophecies because Israel rejected the offered kingdom, it does not seem possible to assert that the prophecy of Malachi 4:5-6 has been fulfilled. The fact that John could have fulfilled it, even though he was not personally Elijah, seems to indicate that Elijah need not come personally to fulfill the prophecies. During the period preceding the second advent, and prior to the outpouring of judgments upon the earth, there will be a ministry by one in the spirit and power of Elijah, which will fulfill this prophecy.

I think that makes sense.

1 Now it came to pass, when Jesus finished commanding His twelve disciples, that He departed from there to teach and to preach in their cities.

2 And when John had heard in prison about the works of Christ, he sent two of his disciples

3 and said to Him, “Are You the Coming One, or do we look for another?”

4 Jesus answered and said to them, “Go and tell John the things which you hear and see:

5 The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them.

6 And blessed is he who is not offended because of Me.”

This event also appears in Luke 7:18-35.

John in prison (v.2) — also mentioned in Matthew 4:12; 14:3-12. This was probably the fortress of Machaerus, Herod’s royal house, on the Dead Sea.

he sent (v.2) — John was probably in need of reassurance, although it is also possible that he sent his disciples so they could witness the truth.

John had declared, according to Matthew 3:10, “The axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.” He had also predicted that Christ would baptize with fire (v.11) and that He would “gather His wheat into the garner,” but would “burn up the chaff with unquenchable fire” (v.12). John, languishing in prison, did not sense any divine deliverance from a wicked world. Instead of God triumphing, it seemed that Herod, in spite of his wickedness, was still in power.

Accordingly, John needed reassurance and clarification. In the background was the Jewish interpretation of the Old Testament prophecies, which offered the puzzle of a suffering Messiah who would also be a glorious ruler (cf. 1 Peter 1:10-12). While John should not be represented as questioning the validity of the revelation that came to him, that Jesus was indeed the Messiah who would save Israel from their sins, the question had been raised in his mind whether he should look for still another to bring the judgment of God upon a wicked world, and fulfill the predictions of the glorious reign of the Messiah. — Walvoord, pages 79-80.

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John must have wondered if Jesus were the King of Israel why did He not set up His Kingdom and deliver His fore-runner from prison? He had no doubt as to His being a prophet, for only a prophet could answer the question of verse 3. The Divine answer referred him to Isaiah 35:5-6 and 61:1. These were the particular miracles, and this the particular preaching, which should accredit His Person. His claim was not that He worked miracles, but that He worked certain predicted miracles, and preached in a certain predicted manner. — Williams, page 707.

the Coming One (v.3) — the Messiah — Psalm 40:7; 118:26. The term was used by John in Matthew 3:11; Mark 1:7; Luke 3:16; John 1:27.

blind see (v.5) — a reference to the prophecy in Isaiah 35:5-6

poor have the gospel preached to them (v.5) — Isaiah 61:1-2

This was a quotation from the great prophecy of Isaiah, and from that portion of it which He had already read in the synagogue as He entered upon this very work that was causing John perplexity (Isaiah 61:1-2). When Jesus read that in the synagogue at His induction, He did not read the whole statement, but stopped before the last clause, “the day of vengeance of our God,” ending with the words, “to proclaim the acceptable year of the Lord.” — Morgan, page 112.

blessed (v.6) — those who weren’t offended that He wasn’t acting the way people expected the Messiah to act — in judgment

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

39 He who finds his life will lose it, and he who loses his life for My sake will find it.

40 “He who receives you receives Me, and he who receives Me receives Him who sent Me.

41 He who receives a prophet in the name of a prophet shall receive a prophet’s reward. And he who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward.

42 And whoever gives one of these little ones only a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward.”

take his cross (v.38) — referring to the judicial custom by which the condemned person carried his cross to the place of execution. This is the first mention of “cross” in the New Testament. It occurs at the end of the passage in which Jesus warned the apostles of the persecution they faced.

The cross in the life of Jesus was the test of His obedience to God. The cross in the life of Christ was what the tree of the knowledge of good and evil was to Adam in the garden. An individual’s cross is the revealed will of God for him. At this juncture, God’s will was that people should receive Christ’s words and believe His person. Such was the test to determine whether one was acceptable or unacceptable to God. — Pentecost, page 196

in the name of a prophet (v.41) = as a prophet. Those who weren’t prophets would receive a prophet’s reward for supporting a prophet and his ministry.

little ones (v.42) — those doing ministry of even the littlest, simplest sort

One who received a righteous person and counted that one to be righteous would receive the same reward that the righteous person received from God. Christ was saying that when the Twelve preached in a community, there would be those who counted them as God’s prophets and as righteous. Such persons would accept the message as from God and turn in faith to the One whom they were introducing, and those persons would be rewarded in the kingdom. Nothing done in God’s name is ever forgotten by God (Matthew 10:42). Whatever the hearers of the Twelve did in Christ’s name would be a basis for reward. Thus rewards would go to all who received their ministry and consequently received them. With these instructions the Twelve were now sent out to proclaim the good news throughout Galilee that the kingdom was near. — Pentecost, page 196.

32 “Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven.

33 But whoever denies Me before men, him I will also deny before My Father who is in heaven.

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

35 For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law’;

36 and ‘a man’s enemies will be those of his own household.’

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.

confesses Me (v.32) — acknowledges that he believes in and follows the Lord

denies Me (v.33) — tense indicates a habitual, ongoing action

In their ministry [the apostles] were under the care of their Father, who knew their every need. Because of their inestimable worth to Him, they were assured of His protection (vs.29-31). Christ gave these men a promise: “Whoever acknowledges me before men, I will also acknowledge him before My Father in heaven (v.32). These men were sent out as His representatives to proclaim His message. They were identifying themselves with His person and word. Their obedience to Him was a sign of faith that assured them they would be accepted by the Father. On the other hand, those who disowned Him, as the Pharisees [and Judas] were intent on doing, would be disowned before the Father by the very One whom they disowned (v.33).

Since Christ was the Prince of Peace and had come to speak peace to the nation, the question might be raised as to why the religious authorities did not accept Him. Christ explained this in the words that follow. He said He had not come to bring peace but a sword. He had come to bring about a division. He would separate those who were bound to each other by the strongest of natural ties (v.35). It is Jesus Christ Himself who divides. People are divided by their attitude toward Him. Christ was using a Jewish idiom when He referred to loving father or mother (v.37). To love involved more than emotions. It involved subjection and obedience. Christ was demanding the unquestioned submission and obedience of those who would be accepted into His Kingdom. One who puts loved ones before Christ and submits to them instead of submitting to Christ is not worthy of Christ or to be in His Kingdom. — Pentecost, pages 195-196.

There are applications that can be made for us from this chapter, but it’s important to remember that the directions are specifically for the twelve apostles as they go into the nation to preach the kingdom gospel.

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

25 It is enough for a disciple that he be like his teacher, and a servant like his master. If they have called the master of the house Beelzebub, how much more will they call those of his household!

26 Therefore do not fear them. For there is nothing covered that will not be revealed, and hidden that will not be known.

27 “Whatever I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops.

28 And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell.

29 Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father’s will.

30 But the very hairs of your head are all numbered.

31 Do not fear therefore; you are of more value than many sparrows.

a disciple is not above his teacher (v.24) — and shouldn’t expect better treatment

Beelzebub (v.25) — probably from the Philistine word for “chief demon” — Baal — the Jews associated him with Satan

there is nothing covered that will not be revealed (v.26) — Some commentaries say this means that the persecutors’ unbelief will eventually come to light at the judgment (1 Corinthians 4:5), and that is certainly true. But others say it means that the truth of the kingdom message will eventually be revealed in spite of the persecution, which is also true. Perhaps the Lord meant both, but the next verse makes me lean toward the second meaning.

fear Him (v.28) — There is One to fear. By some strange perversion there are those who say that Jesus here meant the devil. Satan has no power to fling soul and body into Gehenna, and we are never told from Genesis to Revelation to fear the devil. We are always told to fear God. Men may destroy the body, but there is One Who can take hold of the body and the [soul], and condemn them to the place of rubbish and ruin. Fear Him! — Morgan, page 109

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What if they should even go so far as to kill the body, as they often did and will yet do, especially to the Jewish saints in the great tribulation. (We mention again that all these words have a future meaning and fulfillment during that time of Jacob’s trouble, after the removal of the church. The Jewish believers will know the comfort of these words, as saints during this age know them.) If they kill the body they cannot kill the soul and the killing of the body and faithful testimony given through martyrdom will enrich the Lord as well as the disciple. We may not be called upon to surrender thus our bodies, yet the principle of it is ours; fear nothing outward, nothing temporal, whatever it may be. “but fear rather Him who is able to destroy both soul and body in hell.” And He who is able to do that and will do it at the Great White Throne to the unsaved, is God. He then is to be feared alone. O course all this is not to be read as referring to the believer. He who has believed is passed from death unto life, he does not come into judgment. Once saved means always saved. We must, however, not overlook the fact that among the twelve there was one who was not saved. It was the first warning coming to Judas. He looked to outward things and was a thief. — Gaebelein, page 214.

copper coin (v.29) — farthing, a coin of very little value

16 “Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves.

17 But beware of men, for they will deliver you up to councils and scourge you in their synagogues.

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

19 But when they deliver you up, do not worry about how or what you should speak. For it will be given to you in that hour what you should speak;

20 for it is not you who speak, but the Spirit of your Father who speaks in you.

21 “Now brother will deliver up brother to death, and a father his child; and children will rise up against parents and cause them to be put to death.

22 And you will be hated by all for My name’s sake. But he who endures to the end will be saved.

23 When they persecute you in this city, flee to another. For assuredly, I say to you, you will not have gone through the cities of Israel before the Son of Man comes.

testimony to (v.18) — their arrests would give them opportunities to proclaim the kingdom before governors, kings and Gentiles

children will rise up (v.21) — Micah 7:6 — Verse 21 refers to the viciousness of the persecution toward those who proclaim the Messiah.

Son of Man comes (v.23) — the second coming at the end of the Tribulation

The coming of the Son of Man which is mentioned is His second coming. The giving of the testimony by Jewish disciples concerning the Kingdom of the heavens is according to the words of our Lord to continue till He comes again. How are we to understand this? The testimony which was begun by the apostles up to the time when Israel rejected once more the offers of mercy from the risen Lord, when He was still waiting for their repentance as a nation, is an unfinished testimony. After that offer was again rejected [after Pentecost] the great parenthesis, the church age, began, and during this age (which is not reckoned in the Old Testament) there is no more Jewish testimony of the kingdom of the heavens. Israel nationally is set aside, blindness in part is theirs till the fullness of the Gentiles is come in. When the church is complete and the rapture of the saints has taken place, then the Lord begins to deal with His people Israel again. There is the seventieth week of Daniel 9 yet to come … In this coming last week of seven years the church testimony is finished and Jewish believers will take up the unfinished testimony to the nation and proclaim once more “The Kingdom of the heavens is at hand.” The 24th chapter in this Gospel is a continuation of the 10th chapter, inasmuch as Matthew 24 shows us the unfinished testimony of the 10th chapter, finished and completed. (Matthew 24:5-32). In Matthew 24 we read of the great tribulation, so likewise here in the tenth chapter. In Micah 7 we read of a dark picture and there the Spirit of Christ reveals a tribulation, which His lips on the earth proclaim to His disciples. Then during the tribulation (never now) it will mean enduring to the end and salvation will come then by the visible return of the Son of Man from heaven. What our Lord said in verses 17 -18 about persecutions from Jews and Gentiles for these witnesses will find its final great fulfillment in that great tribulation, when not alone the unbelieving nation will persecute the believing and witnessing Jewish remnant, but nations as well. — Gaebelein, pages 209-210.

Most of my other commentaries say that this coming of the Son of Man referred to here by the Lord in verse 23 is a reference to judgment on Israel for disbelief and that it was fulfilled by the destruction of Jerusalem in 70 A.D.

This didn’t make much sense to me because the Lord’s comment in verse 22 that “he who endures to the end will be saved,” can only refer to the Tribulation so the next verse must also. But I was a little confused by the phrase “you will not have gone through the cities of Israel before the Son of Man comes,” so I emailed Ricky Kurth and asked him. Here’s his reply:

You are right and the commentaries are wrong.  The context is all Tribulation, which the Jews the Lord was speaking to would have lived to see if the dispensation of grace hadn’t interrupted the prophetic program.I think these words may have been the Lord’s way of letting them know that the kingdom would not be ushered in by their efforts.  That is, that the kingdom wouldn’t be established because the little flock will be successful in converting the entire nation of Israel.  Rather, it will be established by the power of the Second Coming of Christ.  

Psalm 110:1 says,

“The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool”

We know that happened after Christ ascended into heaven.  Verse 2 then says,

“The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies”

That’s a description of the Second Coming and of how the Lord will rule in the kingdom.  But the next verse says,

“Thy people shall be willing in the day of thy power …”

In other words, it will take the Second Coming of Christ to make the people of Israel willing to obey.  That will mean that the kingdom won’t be established by the little flock converting the nation.

The little flock Ricky refers to is the small group of Jews who did believe and accept Christ as Messiah during His ministry and in the early chapter of Acts before the offer of the Kingdom was withdrawn for a time.

8 Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give.

9 Provide neither gold nor silver nor copper in your money belts,

10 nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food.

11 “Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out.

12 And when you go into a household, greet it.

13 If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you.

14 And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet.

15 Assuredly, 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!

two (v.10) — refers to tunics, sandals, and staffs — They were to go as they were with no spare provisions.

a worker is worthy of his food (v.10) — They were to be fed by those to whom they ministered. — (A similar principle is in effect in this age for leaders in the church — 1 Timothy 5:18.)

peace (v.13) = a harmonious relationship between God and man and the sense of rest and contentment that results  (Vine)

shake off the dust (v.14) — a symbolic act of rejection

assuredly (v.15) = truly, amen

These instructions (when not restated elsewhere as seen above in the case of paying church leaders) were specifically for the twelve apostles at this specific time in Christ’s ministry when the Kingdom was being offered to Israel. Later, when the Kingdom had been rejected and He was about to be arrested, He gave these same men different instructions. And He said to them, “When I sent you without money bag, knapsack, and sandals, did you lack anything?” So they said, “Nothing.” Then He said to them, “But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one. For I say to you that this which is written must still be accomplished in Me: ‘And He was numbered with the transgressors.’ For the things concerning Me have an end” (Luke 22:35-37).

The general meaning in all three Gospels is the same: “Make no elaborate preparations, but go as you are.” They are not to be like persons traveling for trade or pleasure, but are to go about in all simplicity. It is not that they are purposely to augment the hardships of the journey, but that they are not to be anxious about equipment. Freedom from care rather than from comfort is the aim. Their care is to be for their work, not for their personal wants.

When they entered a village, they were to seek out one who had a good reputation and request hospitality there. If they were entertained in the home of a disreputable person, it could injure their testimony and jeopardize their ministry. Once they found a suitable home, they were to stay there even though another might offer then greater convenience or comfort. — Pentecost, page 194.

5 These twelve Jesus sent out and commanded them, saying:“Do not go into the way of the Gentiles, and do not enter a city of the Samaritans.

6 But go rather to the lost sheep of the house of Israel.

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

way of the Gentiles (v.5) — they were to avoid any contact with Gentiles

rather (v.6) = very, very much — exclusively

What does it mean? It meant that the promised Kingdom for Israel, and through Israel to the nations, the Kingdom with all its earthly blessings, was about to come. It was heralding the fact of the presence of the King to set up the Kingdom, if His own would have it. Such a preaching of the Kingdom of the heavens is not given now. After the church age closes by the removal of the church from the earth into heaven, as is foreshadowed by the vessel which Peter saw coming out of heaven and again received into heaven, then the kingdom will again draw nigh in the person of the returning King and Lord with His saints. — Gaebelein, pages 206-207

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Israel was the nation with which God had entered into a covenant through Abraham, David and Jeremiah, and to which He had promised a Savior and Sovereign who would redeem and reign. The Old Testament anticipated blessings for Gentiles (Genesis 12:3; Isaiah 60:3; Amos 9:12). But blessings on Gentiles were to come through Israel’s Messiah. Such blessings could not come to them until Messiah ruled over His covenant people. At the time of the ministry of the Twelve, a message needed to go to Israel announcing to that nation that her King had arrived. Israel herself needed to come to faith before blessings could flow out from Israel to the nations of the earth.

Next we notice the message the Twelve were to preach: “The kingdom of heaven is near (Matthew 10:7). This was the message that Israel had first heard from John and the message that Christ had been publicly proclaiming. — Pentecost, page 193.

I copied pretty much everything Gaebelein and Pentecost had to say on these verses because all the other commentaries missed the mark by a huge margin, claiming that the Lord’s instructions to go to Israel only really just meant to go to Israel first and then, because Israel rejected it, to take the same message to the Gentiles. They all see the current church age in the latter verses of this chapter even though Paul says over and over again that that message was given to him exclusively.

The most important thing to realize about these verses is that, while it was Christ’s death and resurrection that saves us, His ministry on earth was not to us, for us, or about us. It was to Israel in fulfillment of all the Old Testament promises to that nation. And even the promises regarding the Gentiles in the Old Testament are (in the future) to be fulfilled through Israel. That’s why Paul says in Colossians 1:26 that: the mystery … has been hidden from ages and from generations, but now has been revealed to His saints.

Attempts to apply the Lord’s earthly ministry to us today, if not interpreted in this light, can only lead to confusion and contradiction.

1 And when He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease.

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

3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;

4 Simon the Cananite, and Judas Iscariot, who also betrayed Him.

disciples (v.1) = pupils

apostles (v.2) = sent ones

The apostles names are listed in pairs, perhaps the arrangement in which they were sent out.

Bartholomew (v.3) — probably the same as Nathanael in John 1.

Alphaeus (v.3) — married to a relative (sister?) of Mary, Jesus’ mother, so James and Judas were cousins (first cousins?) of the Lord.

Lebbaeus, whose surname was Thaddaeus (v.3) — some manuscripts just say “Thaddaeus.” He was called Judas in Luke 6:16.

Canaanite (v.4) = Cananaean. He had been a member of the nationalist party known as the Zealots, who resisted Herod the Great by force, so he is sometimes referred to as Simon the Zealot.

All the apostles were Galilean except Judas Iscariot (v.4), who was Judean. Iscariot probably means “of Kerioth,” a town in Judea.

The twelve messengers, whose names are given in the second, third and fourth verses, stand as such always in relation to Israel. [The Lord] tells them later, “Ye shall also sit on twelve thrones, judging the twelve tribes of Israel (Matthew 19:28). Even in the New Jerusalem there will be this distinction. “Her shining was like a most precious stone, as a crystal like jasper stone; having a great, high wall; having twelve gates, and at the gates twelve angels, and names inscribed, which are those of the twelve tribes of the sons of Israel … And the wall of the city had twelve foundations, and on them twelve names of the twelve apostles of the Lamb” (Revelation 21:12-14). The twelve apostles thus stand in prominent and definite relation to Israel. Here among the twelve, who are sent forth is also the name of Judas the Iscariot, who delivered Him up. After his awful end another was rightly and divinely chose in his place, that is Matthias. — Gaebelein, pages 204-205.