Parallel Bible VersionsGreek Bible Study Tools

Matthew 10:5 [study!]

American Standard Version (ASV 1901) [2]
— These twelve Jesus sent forth, and charged them, saying, Go not into [any] way of the Gentiles, and enter not into any city of the Samaritans:
King James Version (KJV 1769)
— 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:
New American Standard Bible (NASB ©1995)
— These twelve Jesus sent out after instructing them: “Do not go in [the] way of [the] Gentiles, and do not enter [any] city of the Samaritans;
Webster's Revision of the KJB (WEB 1833)
— These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and enter ye not into [any] city of the Samaritans.
Darby's Translation (DBY 1890)
— These twelve Jesus sent out when he had charged them, saying, Go not off into [the] way of [the] nations, and into a city of Samaritans enter ye not;
Rotherham's Emphasized Bible (EBR 1902)
— These twelve, Jesus sent forth, charging them, saying:—Into any way to the nations, do not depart,—and, into any city of Samaritans, do not enter;
Young's Literal Translation (YLT 1898)
— These twelve did Jesus send forth, having given command to them, saying, 'To the way of the nations go not away, and into a city of the Samaritans go not in,
Douay-Rheims Challoner Revision (DR 1750)
— These twelve Jesus sent: commanding them, saying: Go ye not into the way of the Gentiles, and into the city of the Samaritans enter ye not.
Original King James Bible (AV 1611) [2]
— These twelue Iesus sent foorth, and commanded them, saying, Goe not into the way of the Gentiles, and into [any] city of the Samaritans enter ye not:
John Etheridge Peshitta-Aramaic NT (1849)
— These twelve Jeshu sent, and commanded them and said, In the way of the heathens go not, and into the city of the Shomroyee do not enter;
James Murdock Peshitta-Aramaic NT (1852)
— These twelve Jesus sent forth: and he commanded them and said: Go not in the way of the Gentiles: and enter not the cities of the Samaritans.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
These 5128
{5128} Prime
τούτους
toutous
{too'-tooce}
Accusative plural masculine of G3778; these (persons, as object of verb or preposition).
twelve 1427
{1427} Prime
δώδεκα
dodeka
{do'-dek-ah}
From G1417 and G1176; two and ten, that is, a dozen.
Jesus 2424
{2424} Prime
Ἰησοῦς
Iesous
{ee-ay-sooce'}
Of Hebrew origin [H3091]; Jesus (that is, Jehoshua), the name of our Lord and two (three) other Israelites.
sent forth, 649
{0649} Prime
ἀποστέλλω
apostello
{ap-os-tel'-lo}
From G0575 and G4724; set apart, that is, (by implication) to send out (properly on a mission) literally or figuratively.
z5656
<5656> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2319
and commanded 3853
{3853} Prime
παραγγέλλω
paraggello
{par-ang-gel'-lo}
From G3844 and the base of G0032; to transmit a message, that is, (by implication) to enjoin.
z5660
<5660> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 714
them, 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
saying, 3004
{3004} Prime
λέγω
lego
{leg'-o}
A primary verb; properly to 'lay' forth, that is, (figuratively) relate (in words [usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue]); by implication to mean.
z5723
<5723> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 2549
Go 565
{0565} Prime
ἀπέρχομαι
aperchomai
{ap-erkh'-om-ahee}
From G0575 and G2064; to go off (that is, depart), aside (that is, apart) or behind (that is, follow), literally or figuratively.
z5632
<5632> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Subjunctive (See G5792)
Count - 449
not 3361
{3361} Prime
μή
me
{may}
A primary particle of qualified negation (whereas G3756 expresses an absolute denial); (adverbially) not, (conjugationally) lest; also (as interrogitive implying a negative answer [whereas G3756 expects an affirmative one]); whether.
into 1519
{1519} Prime
εἰς
eis
{ice}
A primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases.
the way 3598
{3598} Prime
ὁδός
hodos
{hod-os'}
Apparently a primary word; a road; by implication a progress (the route, act or distance); figuratively a mode or means.
of the Gentiles, 1484
{1484} Prime
ἔθνος
ethnos
{eth'-nos}
Probably from G1486; a race (as of the same habit), that is, a tribe; specifically a foreign (non-Jewish) one (usually by implication pagan).
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
into 1519
{1519} Prime
εἰς
eis
{ice}
A primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases.
[any] city 4172
{4172} Prime
πόλις
polis
{pol'-is}
Probably from the same as G4171, or perhaps from G4183; a town (properly with walls, of greater or less size).
of the Samaritans 4541
{4541} Prime
Σαμαρ[ε]ίτης
Samareites
{sam-ar-i'-tace}
From G4540; a Samarite, that is, inhabitants of Samaria.
enter x1525
(1525) Complement
εἰσέρχομαι
eiserchomai
{ice-er'-khom-ahee}
From G1519 and G2064; to enter (literally or figuratively).
ye y1525
[1525] Standard
εἰσέρχομαι
eiserchomai
{ice-er'-khom-ahee}
From G1519 and G2064; to enter (literally or figuratively).
z5632
<5632> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Subjunctive (See G5792)
Count - 449
not: 3361
{3361} Prime
μή
me
{may}
A primary particle of qualified negation (whereas G3756 expresses an absolute denial); (adverbially) not, (conjugationally) lest; also (as interrogitive implying a negative answer [whereas G3756 expects an affirmative one]); whether.
Jamieson-Fausset-Brown Commentary

Matthew 10:5

_ _ Matthew 10:5-42. The twelve receive their instructions.

_ _ This directory divides itself into three distinct parts. The first part (Matthew 10:5-15) contains directions for the brief and temporary mission on which they were now going forth, with respect to the places they were to go to, the works they were to do, the message they were to bear, and the manner in which they were to conduct themselves. The second part (Matthew 10:16-23) contains directions of no such limited and temporary nature, but opens out into the permanent exercise of the Gospel ministry. The third part (Matthew 10:24-42) is of wider application still, reaching not only to the ministry of the Gospel in every age, but to the service of Christ in the widest sense. It is a strong confirmation of this threefold division, that each part closes with the words, “Verily I Say Unto You” (Matthew 10:15, Matthew 10:23, Matthew 10:42).

_ _ Matthew 10:5-15. Directions for the present mission.

_ _ 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 — The Samaritans were Gentiles by blood; but being the descendants of those whom the king of Assyria had transported from the East to supply the place of the ten tribes carried captive, they had adopted the religion of the Jews, though with admixtures of their own: and, as the nearest neighbors of the Jews, they occupied a place intermediate between them and the Gentiles. Accordingly, when this prohibition was to be taken off, on the effusion of the Spirit at Pentecost, the apostles were told that they should be Christ’s witnesses first “in Jerusalem, and in all Judea,” then “in Samaria,” and lastly, “unto the uttermost part of the earth” (Acts 1:8).

Matthew Henry's Commentary

Matthew 10:5-15

_ _ We have here the instructions that Christ gave to his disciples, when he gave them their commission. Whether this charge was given them in a continued discourse, or the several articles of it hinted to them at several times, is not material; in this he commanded them. Jacob's blessing his sons, is called his commanding them, and with these commands Christ commanded a blessing. Observe,

_ _ I. The people to whom he sent them. These ambassadors are directed what places to go to.

_ _ 1. Not to the Gentiles nor the Samaritans. They must not go into the way of the Gentiles, nor into any road out of the land of Israel, whatever temptations they might have. The Gentiles must not have the gospel brought them, till the Jews have first refused it. As to the Samaritans, who were the posterity of the mongrel people that the king of Assyria planted about Samaria, their country lay between Judea and Galilee, so that they could not avoid going into the way of the Samaritans, but they must not enter into any of their cities. Christ had declined manifesting himself to the Gentiles or Samaritans, and therefore the apostles must not preach to them. If the gospel be hid from any place, Christ thereby hides himself from that place. This restraint was upon them only in their first mission, afterwards they were appointed to go into all the world, and teach all nations.

_ _ 2. But to the lost sheep of the house of Israel. To them Christ appropriated his own ministry (Matthew 15:24), for he was a minister of the circumcision (Romans 15:8): and, therefore, to them the apostles, who were but his attendants and agents, must be confined. The first offer of salvation must be made to the Jews, Acts 3:26. Note, Christ had a particular and very tender concern for the house of Israel; they were beloved for the fathers' sakes, Romans 11:28. He looked with compassion upon them as lost sheep, whom he, as a shepherd, was to gather out of the by-paths of sin and error, into which they were gone astray, and in which, if not brought back, they would wander endlessly; see Jeremiah 2:6. The Gentiles also had been as lost sheep, 1 Peter 2:25. Christ gives this description of those to whom they were sent, to quicken them to diligence in their work, they were sent to the house of Israel (of which number they themselves lately were), whom they could not but pity, and be desirous to help.

_ _ II. The preaching work which he appointed them. He did not send them forth without an errand; no, As ye go, preach, Matthew 10:7. They were to be itinerant preachers: wherever they come they must proclaim the beginning of the gospel, saying, The kingdom of heaven is at hand. Not that they must say nothing else, but this must be their text; on this subject they must enlarge: let people know, that the kingdom of the Messiah, who is the Lord from heaven, is now to be set up according to the scriptures; from whence it follows, that men must repent of their sins and forsake them, that they might be admitted to the privileges of that kingdom. It is said (Mark 6:12), they went out, and preached that men should repent; which was the proper use and application of this doctrine, concerning the approach of the kingdom of heaven. They must, therefore, expect to hear more of this long-looked-for Messiah shortly, and must be ready to receive his doctrine, to believe in him, and to submit to his yoke. The preaching of this was like the morning light, to give notice of the approach of the rising sun. How unlike was this to the preaching of Jonah, which proclaimed ruin at hand! Jonah 3:4. This proclaims salvation at hand, nigh them that fear God; mercy and truth meet together (Psalms 85:9, Psalms 85:10), that is, the kingdom of heaven at hand: not so much the personal presence of the king; that must not be doated upon; but a spiritual kingdom which is to be set up, when his bodily presence is removed, in the hearts of men.

_ _ Now this was the same that John the Baptist and Christ had preached before. Note, People need to have good truths pressed again and again upon them, and if they be preached and heard with new affections, they are as if they were fresh to us. Christ, in the gospel, is the same yesterday, today, and for ever, Hebrews 13:8. Afterwards, indeed, when the Spirit was poured out, and the Christian church was formed, this kingdom of heaven came, which was now spoken of as at hand; but the kingdom of heaven must still be the subject of our preaching: now it is come, we must tell people it is come to them, and must lay before them the precepts and privileges of it; and there is a kingdom of glory yet to come, which we must speak of as at hand, and quicken people to diligence from the consideration of that.

_ _ III. The power he gave them to work miracles for the confirmation of their doctrine, Matthew 10:8. When he sent them to preach the same doctrine that he had preached, he empowered them to confirm it, by the same divine seals, which could never be set to a lie. This is not necessary now the kingdom of God is come; to call for miracles now is to lay again the foundation when the building is reared. The point being settled, and the doctrine of Christ sufficiently attested, by the miracles which Christ and his apostles wrought, it is tempting God to ask for more signs. They are directed here,

_ _ 1. To use their power in doing good: not “Go and remove mountains,” or “fetch fire from heaven,” but, Heal the sick, cleanse the lepers. They are sent abroad as public blessings, to intimate to the world, that love and goodness were the spirit and genius of that gospel which they came to preach, and of that kingdom which they were employed to set up. By this it would appear, that they were the servants of that God who is good and does good, and whose mercy is over all his works; and that the intention of the doctrine they preached, was to heal sick souls, and to raise those that were dead in sin; and therefore, perhaps, that of raising the dead is mentioned; for though we read not of their raising any to life before the resurrection of Christ, yet they were instrumental to raise many to spiritual life.

_ _ 2. In doing good freely; Freely ye heave received, freely give. Those that had power to heal all diseases, had an opportunity to enrich themselves; who would not purchase such easy certain cures at any rate? Therefore they are cautioned not to make a gain of the power they had to work miracles: they must cure gratis, further to exemplify the nature and complexion of the gospel kingdom, which is made up, not only of grace, but of free grace. Gratia gratis data (Romans 3:24), freely by his grace, Buy medicines without money, and without price, Isaiah 55:1. And the reason is, because freely you have received. Their power to heal the sick cost them nothing, and, therefore, they must not make any secular advantage to themselves of it. Simon Magus would not have offered money for the gifts of the Holy Ghost, if he had not hoped to get money by them; Acts 8:18. Note, The consideration of Christ's freeness in doing good to us, should make us free in doing good to others.

_ _ IV. The provision that must be made for them in this expedition; it is a thing to be considered in sending an ambassador, who must bear the charge of the embassy. As to that,

_ _ 1. They must make no provision for it themselves, Matthew 10:9, Matthew 10:10. Provide neither gold nor silver. As, on the one hand, they shall not raise estates by their work, so, on the other hand, they shall not spend what little they have of their own upon it. This was confined to the present mission, and Christ would teach them, (1.) To act under the conduct of human prudence. They were now to make but a short excursion, and were soon to return to their Master, and to their head-quarters again, and, therefore, why should they burthen themselves with that which they would have no occasion for? (2.) To act in dependence upon Divine Providence. They must be taught to live, without taking thought for life, Matthew 6:25, etc. Note, They who go upon Christ's errand, have, of all people, most reason to trust him for food convenient. Doubtless he will not be wanting to those that are working for him. Those whom he employs, as they are taken under special protection, so they are entitled to special provisions. Christ's hired servants shall have bread enough and to spare; while we abide faithful to God and our duty, and are in care to do our work well, we may cast all our other care upon God; Jehovah-jireh, let the Lord provide for us and ours as he thinks fit.

_ _ 2. They might expect that those to whom they were sent would provide for them what was necessary, Matthew 10:10. The workman is worthy of his meat. They must not expect to be fed by miracles, as Elijah was: but they might depend upon God to incline the hearts of those they went among, to be kind to them, and provide for them. Though they who serve at the altar may not expect to grow rich by the altar, yet they may expect to live, and to live comfortably upon it, 1 Corinthians 9:13, 1 Corinthians 9:14. It is fit they should have their maintenance from their work. Ministers are, and must be, workmen, labourers, and they that are so are worthy of their meat, so as not to be forced to any other labour for the earning of it. Christ would have his disciples, as not to distrust their God, so not to distrust their countrymen, so far as to doubt of a comfortable subsistence among them. If you preach to them, and endeavour to do good among them, surely they will give you meat and drink enough for your necessities: and if they do, never desire dainties; God will pay you your wages hereafter, and it will be running on in the mean time.

_ _ V. The proceedings they were to observe in dealing with any place, Matthew 10:11-15. They went abroad they knew not whither, uninvited, unexpected, knowing none, and known of none; the land of their nativity was to them a strange land; what rule must they go by? what course must they take? Christ would not send them out without full instructions, and here they are.

_ _ 1. They are here directed how to conduct themselves toward those that were strangers to them; How to do,

_ _ (1.) In strange towns and cities: when you come to a town, enquire who in it is worthy. [1.] It is supposed that there were some such in every place, as were better disposed than others to receive the gospel, and the preachers of it; though it was a time of general corruption and apostasy. Note, In the worst of times and places, we may charitably hope that there are some who distinguish themselves, and are better than their neighbours; some who swim against the stream, and are as wheat among the chaff. There were saints in Nero's household. Enquire who is worthy, who there are that have some fear of God before their eyes, and have made a good improvement of the light and knowledge they have. The best are far from meriting the favour of a gospel offer; but some would be more likely than others to give the apostles and their message a favourable entertainment, and would not trample these pearls under their feet. Note, Previous dispositions to that which is good, are both directions and encouragements to ministers, in dealing with people. There is most hope of the word being profitable to those who are already so well inclined, as that it is acceptable to them; and there is here and there one such. [2.] They must enquire out such; not enquire for the best inns; public houses were no proper places for them that neither took money with them (Matthew 10:9), nor expected to receive any (Matthew 10:8); but they must look out for accommodations in private houses, with those that would entertain them well, and expect no other recompence for it but a prophet's reward, an apostle's reward, their praying and preaching. Note, They that entertain the gospel, must neither grudge the expense of it, nor promise themselves to get by it in this world. They must enquire, not who is rich, but who is worthy; not who is the best gentleman, but who is the best man. Note, Christ's disciples, wherever they come, should ask for the good people of the place, and be acquainted with them; when we took God for our God, we took his people for our people, and like will rejoice in its like. Paul in all his travels found out the brethren, if there were any, Acts 28:14. It is implied, that if they did enquire who was worthy, they might discover them. They that were better than their neighbours would be taken notice of, and any one could tell them, there lives an honest, sober, good man; for this is a character which, like the ointment of the right hand, betrays itself and fills the house with its odours. Every body knew where the seer's house was, 1 Samuel 9:18. [3.] In the house of those they found worthy, they must continue; which intimates that they were to make so short a stay at each town, that they needed not change their lodging, but whatever house providence brought them to at first, there they must continue till they left that town. They are justly suspected, as having no good design, that are often changing their quarters. Note, It becomes the disciples of Christ to make the best of that which is, to abide by it, and not be for shifting upon every dislike or inconvenience.

_ _ (2.) In strange houses. When they had found the house of one they thought worthy, they must at their entrance salute it. “In those common civilities, be beforehand with people, in token of your humility. Think it not a disparagement, to invite yourselves into a house, nor stand upon the punctilio of being invited. Salute the family, [1.] To draw on further discourse, and so to introduce your message.” (From matters of common conversation, we may insensibly pass into that communication which is good to the use of edifying.) [2.] “To try whether you are welcome or not; you will take notice whether the salutation be received with shyness and coldness, or with a ready return. He that will not receive your salutation kindly, will not receive your message kindly; for he that is unskilful and unfaithful in a little, will also be in much, Luke 16:10. [3.] To insinuate yourselves into their good opinion. Salute the family, that they may see that though you are serious, you are not morose.” Note, Religion teaches us to be courteous and civil, and obliging to all with whom we have to do. Though the apostles went out backed with the authority of the Son of God himself, yet their instructions were, when they came into a house, not to command it, but to salute it; for love's sake rather to beseech, is the evangelical way, Philemon 1:8, Philemon 1:9. Souls are first drawn to Christ with the cords of a man, and kept to him by the bands of love, Hosea 11:4. When Peter made the first offer of the gospel to Cornelius, a Gentile, Peter was first saluted; see Acts 10:25, for the Gentiles courted that which the Jews were courted to.

_ _ When they had saluted the family after a godly sort, they must by the return, judge concerning the family, and proceed accordingly. Note, The eye of God is upon us, to observe what entertainment we give to good people and good ministers; if the house be worthy, let your peace come and rest upon it; if not, let it return to you, Matthew 10:13. It seems then, that after they had enquired for the most worthy (Matthew 10:11), it was possible they might light upon those that were unworthy. Note, Though it is wisdom to hearken to, yet it is folly to rely upon, common report and opinion; we ought to use a judgment of discretion, and to see with our own eyes. The wisdom of the prudent is himself to understand his own way. Now this rule is intended,

_ _ First, For satisfaction to the apostles. The common salutation was, Peace be unto you; this, as they used it, was turned into gospel; it was the peace of God, the peace of the kingdom of heaven, that they wished. Now lest they should make a scruple of pronouncing this blessing upon all promiscuously, because many were utterly unworthy of it, this is to clear them of that scruple; Christ tells them that this gospel prayer (for so it was now become) should be put up for all, as the gospel proffer was made to all indefinitely, and that they should leave it to God who knows the heart, and every man's true character, to determine the issue of it. If the house be worthy, it will reap the benefit of your blessing; if now, there is no harm done, you will not lose the benefit of it; it shall return to you, as David's prayers for his ungrateful enemies did, Psalms 35:13. Note, It becomes us to judge charitably of all, to pray heartily for all, and to conduct ourselves courteously to all, for that is our part, and then to leave it with God to determine what effect it shall have upon them, for that is his part.

_ _ Secondly, For direction to them. “If, upon your salutation, it appear that they are indeed worthy, let them have more of your company, and so let your peace come upon them; preach the gospel to them, peace by Jesus Christ; but if otherwise, if they carry it rudely to you, and shut their doors against you, let your peace, as much as in you lies, return to you. Retract what you have said, and turn your backs upon them; by slighting this, they have made themselves unworthy of the rest of your favours, and cut themselves short of them.” Note, Great blessings are often lost by a neglect seemingly small and inconsiderable, when men are in their probation and upon their behaviour. Thus Esau lost his birthright (Genesis 25:34), and Saul his kingdom, 1 Samuel 13:13, 1 Samuel 13:14.

_ _ 2. They are here directed how to carry it towards those that were refusers of them. The case is put (Matthew 10:14) of those that would not receive them, nor hear their words. The apostles might think, that now they had such a doctrine to preach, and such a power to work miracles for the confirmation of it, no doubt but they should be universally entertained and made welcome: they are, therefore, told before, that there would be those that would slight them, and put contempt on them and their message. Note, The best and most powerful preachers of the gospel must expect to meet with some, that will not so much as give them the hearing, nor show them any token of respect. Many turn a deaf ear, even to the joyful sound, and will not hearken to the voice of the charmers, charm they never so wisely. Observe, “They will not receive you, and they will not hear your words.” Note, Contempt of the gospel, and contempt of gospel ministers, commonly go together, and they will either of them be construed into a contempt of Christ, and will be reckoned for accordingly.

_ _ Now in this case we have here,

_ _ (1.) The directions given to the apostles what to do. They must depart out of that house or city. Note, The gospel will not tarry long with those that put it away from them. At their departure they must shake off the dust of their feet, [1.] In detestation of their wickedness; it was so abominable, that it did even pollute the ground they went upon, which must therefore be shaken off as a filthy thing. The apostles must have no fellowship nor communion with them; must not so much as carry away the dust of their city with them. The work of them that turn aside shall not cleave to me, Psalms 101:3. The prophet was not to eat or drink in Bethel, 1 Kings 13:9. [2.] As a denunciation of wrath against them. It was to signify, that they were base and vile as dust, and that God would shake them off. The dust of the apostles' feet, which they left behind them, would witness against them, and be brought in as evidence, that the gospel had been preached to them, Mark 6:11. Compare James 5:3. See this practised, Acts 13:51, Acts 18:6. Note, They who despise God and his gospel shall be lightly esteemed.

_ _ (2.) The doom passed upon such wilful recusants, Matthew 10:15. It shall be more tolerable, in the day of judgment, for the land of Sodom, as wicked a place as it was. Note, [1.] There is a day of judgment coming, when all those that refused the gospel will certainly be called to account for it; however they now make a jest of it. They that would not hear the doctrine that would save them, shall be made to hear the sentence that will ruin them. Their judgment is respited till that day. [2.] There are different degrees of punishment in that day. All the pains of hell will be intolerable; but some will be more so than others. Some sinners sink deeper into hell than others, and are beaten with more stripes. [3.] The condemnation of those that reject the gospel, will in that day be severer and heavier than that of Sodom and Gomorrah. Sodom is said to suffer the vengeance of eternal fire, Jude 1:7. But that vengeance will come with an aggravation upon those that despise the great salvation. Sodom and Gomorrah were exceedingly wicked (Genesis 13:13), and that which filled up the measure of their iniquity was, that they received not the angels that were sent to them, but abused them (Genesis 19:4, Genesis 19:5), and hearkened not to their words, Matthew 10:14. And yet it will be more tolerable for them than for those who receive not Christ's ministers and hearken not to their words. God's wrath against them will be more flaming, and their own reflections upon themselves more cutting. Son, remember I will sound most dreadfully in the ears of such as had a fair offer made them of eternal life, and chose death rather. The iniquity of Israel, when God sent them his servants the prophets, is represented as, upon that account, more heinous than the iniquity of Sodom (Ezekiel 16:48, Ezekiel 16:49), much more now he sent them his Son, the great Prophet.

John Wesley's Explanatory Notes

Matthew 10:5

These twelve Jesus sent forth — Herein exercising his supreme authority, as God over all. None but God can give men authority to preach his word. Go not — Their commission was thus confined now, because the calling of the Gentiles was deferred till after the more plentiful effusion of the Holy Ghost on the day of pentecost. Enter not — Not to preach; but they might to buy what they wanted, John 4:9.

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance
sent:

Matthew 22:3 And sent forth his servants to call them that were bidden to the wedding: and they would not come.
Luke 9:2 And he sent them to preach the kingdom of God, and to heal the sick.
Luke 10:1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
John 20:21 Then said Jesus to them again, Peace [be] unto you: as [my] Father hath sent me, even so send I you.

Go:

Matthew 4:15 The land of Zabulon, and the land of Nephthalim, [by] the way of the sea, beyond Jordan, Galilee of the Gentiles;
John 7:35 Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles?
Acts 10:45-48 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. ... And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
Acts 11:1-18 And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God. ... When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
Acts 22:21-23 And he said unto me, Depart: for I will send thee far hence unto the Gentiles. ... And as they cried out, and cast off [their] clothes, and threw dust into the air,
Romans 15:8-9 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises [made] unto the fathers: ... And that the Gentiles might glorify God for [his] mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
1 Thessalonians 2:16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

of the Samaritans:

2 Kings 17:24-41 And the king of Assyria brought [men] from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed [them] in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof. ... So these nations feared the LORD, and served their graven images, both their children, and their children's children: as did their fathers, so do they unto this day.
Luke 9:52-54 And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. ... And when his disciples James and John saw [this], they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?
John 4:5 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.
John 4:9 Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.
John 4:20 Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship.
John 4:22-24 Ye worship ye know not what: we know what we worship: for salvation is of the Jews. ... God [is] a Spirit: and they that worship him must worship [him] in spirit and in truth.
Acts 1:8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
Acts 8:1 And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.
Acts 8:5-25 Then Philip went down to the city of Samaria, and preached Christ unto them. ... And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.
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2K 17:24. Mt 4:15; 22:3. Lk 9:2, 52; 10:1. Jn 4:5, 9, 20, 22; 7:35; 20:21. Ac 1:8; 8:1, 5; 10:45; 11:1; 22:21. Ro 15:8. 1Th 2:16.

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