(5) Go not into the way of the Gentiles.--The emphatic limitation seems at first sight at variance with the language which had spoken of those who should come from east and west to sit down with Abraham and Isaac and Jacob in the kingdom of God, and with the fact that our Lord had already taken His disciples into a city of Samaria, and told them that there also there were fields white for the harvest (John 4:35). We must remember, however, (1) that the limitation was confined to the mission on which they were now sent; (2) that it did but recognise a divine order, the priority of Israel in God's dealing with mankind, "to the Jew first, and also to the Gentile;" and (3) that the disciples themselves were as yet unfitted to enter on a work which required wider thoughts and hopes than they had yet attained. It was necessary that they should learn to share their Master's pity for the lost sheep of the house of Israel before they could enter into His yearnings after the sheep that were "not of this fold" (John 10:16).

Verse 5a. - Parallel passages: Mark 6:7, 8; Luke 9:2. These twelve Jesus sent forth; ἀπέστειλεν (cf. John 17:18). Till now they had formed an inner circle of μαθηταί (Matthew 9:35, note), but now they begin their work of carrying Christ's message to others. "Ἀποστέλλω corresponds with the idea of our own words 'despatch' and ' envoy,' and conveys the accessory notions of a special commission, and so far of a delegated authority in the person sent" (Bishop Westcott, on John 20:21, Add. Note). Bengel suggests (on ver. 1) that the twelve were not all absent at once, but were sent out in relays; but Mark 6:30 is against this opinion (cf. also Luke 22:35). On the New Testament conception of the name and office of an apostle, cf. Bishop Lightfoot's classical note in 'Galatians' (pp. 92-101, edit. 1869). And commanded them, saying; charged them (Revised Version). Important as the charge is, its necessary subordination to the fact that they were sent is expressed by the very form of the sentence (ἀπέστειλεν... (παραγγείλας). Verses 5b - 42. - CHRIST'S COMMISSION TO HIS AGENTS. The connexion and development of thought in this important charge is exceedingly difficult to perceive, and has been understood in many ways. Perhaps that most generally accepted in this country is Alford's, according to which the charge is divided into three sections - the first (vers. 5-15) referring to the mission to the cities of Israel; the second (vers. 16-23) to the general mission of the apostles as developing itself, after the Lord should be taken from them, in preaching to Jews and Gentiles, ending with the close of the apostolic period in the narrower sense (ver. 23 referring primarily to the destruction of Jerusalem); the third (vers. 24-42) spoken directly of all the disciples of the Lord, concluding with the last great reward. But this threefold historical arrangement seems to be little more than fanciful, the basis of truth Underlying it probably being that the charge in its present form is due to the writer of the Gospel (nor to our Lord directly), who desired not only to record what our Lord said at the time of this mission, but also to incorporate other sayings of his that bore upon similar work, and thus to give such a summary of our Lord's utterances as would be of special use to preachers of the gospel, irrespective of place or time. Observe that ch. 5. - vii, referred to believers in their private capacity - laying stress on the relation that they were to hold to the religion of the day - while this chapter refers to them as representing Christ to the world. The original basis of the commission was addressed to men called to give their whole time to this work, but as the chapter stands it applies to all believers in their capacity of witnesses for Christ. The ministerial function of preaching committed to men selected for it is only an accentuation of one of the duties expected from all Christ's followers. The development of thought in the chapter appears to be as follows: -

1. The external conditions of conveying Christ's message, with special reference to the immediate occasion (vers. 5b - 15).

2. The internal conditions (vers. 16-39).

(1) Vers. 16-23: Though surrounded by enemies, you must conduct yourselves with calmness (ver. 19); with endurance (ver. 22); with wisdom (ver. 23).

(2) Vers. 24-33: Remembering that fellowship with me in suffering is essential to fellowship with me in glory.

(3) Vers. 34-39: Such fellowship with me will cost separation from the dearest on earth, yet its reward is great. 3. Final encouragement (vers. 40-42). Verses 5b - 15. - The external conditions of conveying Christ's message, with special reference to the immediate occasion. Our Lord points out

(a) the sphere of their work (vers. 5b, 6);

(b) the substance of their message (ver. 7);

(c) its accompanying signs (ver. 8);

(d) the external means and methods that they should employ (vers. 9-15). Verse 5b. - Matthew only. The sphere of their work. The reasons for the limitation here expressly enforced are:

(1) That it was only right that the proclamation of the coming of Messiah should be thoroughly made to the Jews first. Had they accepted it, they would have become the great factors in the evangelization of the Gentiles (cf. Romans 11:12, 15); as they rejected it, it was necessary that the offer should, apart from them, be made to others (Acts 28:28).

(2) The apostles were as yet in no fit state spiritually to carry the message beyond their own nation, and the facts which they were in a position to proclaim might, when proclaimed alone, have proved a stumbling-block to the after-acceptance by Gentiles and Samaritaus of a fuller and therefore truer message (cf. Matthew 28:18, sqq.; Acts 1:8). Therefore they are now bid perform their present duty without turning away from it, and, as we may add, will-out anticipating their entrance upon a wider sphere. Saying, Go not. This would be outside your course (ἀπέλθητε). In the Greek, however, the following words receive the emphasis. Into the (any, Revised Version) way of the Gentiles (εἰς ὁδὸν ἐθνῶν).

(1) These words are generally understood to mean "into any road that would lead to Gentile lands or districts." So Tyndale, "Go not into the wayes that leade to the gentyls." (For this genitive of direction, cf. Matthew 4:15; Jeremiah 2:18, and perhaps, Judith 5:14.)

(2) Weiss, 'Matthaus-ev.,' takes them as equivalent to "into any street in a heathen land," making the genitives, ἐθνῶν and Σαμαρειτῶν, both possessive. There are serious objections to these two interpretations; to the first, that the genitives are then used in different senses; to the second, that it suggests something altogether outside the Israelitish border.

(3) Is not a third interpretation possible - to consider flint our Lord had in his mind the parts of towns, otherwise Jewish, which were inhabited by heathen, just as, in the days of Omri and Ahab, such parts were assigned to Syrians in Samaria, and to Israelites in Damascus, or in modern times to Jews in Christian towns? We have not, indeed, direct evidence of Gentiles, during the time of our Lord, thus living in separate streets, but with the Jewish aversion to even letting them houses and to having more to do with them than possible (cf. Schurer, II. 1:51-56), it would seem probable that, without any formal arrangement being made, the result would be separation of this kind. It is true that ὁδός is not used elsewhere in this sense in the New Testament, but a comparison of passages in the LXX. seems to justify our so interpreting it. For חוּצות, in 1 Kings 20:34, means such streets, and the LXX. for this is ἐξόδους (ἔξοδον, Luke), yet חוּצות, in the sense of "streets," is often elsewhere rendered by ὁδοί (Jeremiah 5:1; Jeremiah 7:17; Ezekiel 11:6; Nahum 2:4; Nahum 3:10). Compare especially 2 Samuel 1:20, "in the streets of Ascalon," where, for the common text, ἐν ταῖς ἐξόδοις Ασκάλωνος, Lucian's reads, ἐν ταῖς ὁδοῖς Ἀσκάλωνος. The expression thus means - Go not off into any quarter (of such towns as you may come across) inhabited by Gentiles, and (both in complete parallelism and with perfect accuracy, for Samaritans dwelt alone) into any city of Samaritans enter ye not. And into any city. In the Greek both clauses are in the same order, the verb coming last. It will be noticed that the Revised Version has transposed both for the sake of uniformity. Of the Samaritans. By descent, a mixed race, from the intermingling of the remnants of the Israelitish population more especially with the heathen colonists introduced by the Assyrians (2 Kings 17:24, sqq.); by religion, so far Israelite as to have accepted the Pentateuch, and to have maintained the observance of circumcision, the sabbath, and the annual festivals. Both sides of their connexion with Israel seem to have contributed to their being placed by the Mishna between Jews and Gentiles (cf. further, Schurer, II. 1:5, sqq.). Enter ye not. A slight turning away would sometimes bring them to Gentile quarters; but into a Samaritan town they would have definitely and purposely to enter. Observe that our Lord himself so far extended his own practice as not to refuse to take the opportunity of preaching to a Samaritan woman when it presented itself, and further followed up the work thus begun by continuing two days in her village (John 4:40). But the nature of the exception proves the rule.

10:5-15 The Gentiles must not have the gospel brought them, till the Jews have refused it. This restraint on the apostles was only in their first mission. Wherever they went they must proclaim, The kingdom of heaven is at hand. They preached, to establish the faith; the kingdom, to animate the hope; of heaven, to inspire the love of heavenly things, and the contempt of earthly; which is at hand, that men may prepare for it without delay. Christ gave power to work miracles for the confirming of their doctrine. This is not necessary now that the kingdom of God is come. It showed that the intent of the doctrine they preached, was to heal sick souls, and to raise those that were dead in sin. In proclaiming the gospel of free grace for the healing and saving of men's souls, we must above all avoid the appearance of the spirit of an hireling. They are directed what to do in strange towns and cities. The servant of Christ is the ambassador of peace to whatever place he is sent. His message is even to the vilest sinners, yet it behoves him to find out the best persons in every place. It becomes us to pray heartily for all, and to conduct ourselves courteously to all. They are directed how to act as to those that refused them. The whole counsel of God must be declared, and those who will not attend to the gracious message, must be shown that their state is dangerous. This should be seriously laid to heart by all that hear the gospel, lest their privileges only serve to increase their condemnation.These twelve Jesus sent forth,.... And no other but them, under the character of apostles. These had been with him a considerable time, to whom he had been gradually communicating spiritual knowledge; and by the benefit of private conference with him, and the observation they had made upon his doctrine and conduct, were greatly qualified for public usefulness: wherefore he gives them a commission, furnishes them with power and authority; and sends them forth from him by pairs, that they might be assisting to one another, and bear a joint testimony to the Gospel they preached; but before he sent them forth from his presence, he gave them some directions where they should go, and to whom they should minister, and where not:

and he commanded them, as their Lord and Master; he gave them strict orders, which he expected them to comply with, and closely enjoined them, as they must answer it to him again,

saying, go not into the way of the Gentiles; meaning, not the customs' and manners of the Heathens, they were to avoid; but that they were not to steer their course, or take their journey towards them: they were not, as yet, to go among them, and preach the Gospel to them; the calling of the Gentiles was not a matter, as yet, so clearly revealed and known, nor was the time of their calling come: besides it was the will of God, that the Gospel should be first preached to the Jews, to take off all excuse from them, and that their obstinacy and perverseness in rejecting Jesus as the Messiah, might manifestly appear; and since Christ himself was the minister of the circumcision, he would have his apostles, for the present, whilst he was on earth, act agreeably to the character he bore, that there might be an entire harmony in their conduct.

And into any city of the Samaritans enter ye not: the word "any" is supplied, and that very rightly; for, not the city of Samaria, the metropolis of that country, as the Arabic version reads it, is only meant, but any, and every city of the Samaritans: not that it was strictly unlawful and criminal to go thither; for he himself went into one of their cities, and so did his apostles, John 4:4 Luke 9:52 and after his death preached the Gospel there; but he judged it not proper and expedient at this time, and as yet, to do it; that is, not before their preaching it to the Jews; for there was a very great hatred subsisting between the Jews, and the Samaritans, insomuch that they had no conversation with each other in things civil or religious. The Samaritans, though they boasted of their descent from Jacob, were a mongrel sort of people, partly Jews, and partly Gentiles, a mixture of both; and therefore are distinguished from both and though they had, and held the law, and five books of Moses, yet corrupted them in many places, to serve their purpose, and countenance their religion, particularly their worshipping at Mount Gerizim; on which account they were looked upon by the Jews as apostates, idolaters, and even as Heathens (f), and are therefore here joined with them; and to shun giving offence to the Jews, seems to be the reason of this prohibition; see Gill on John 4:20.

(f) T. Hieros. Shekelim, fol. 46. 2. Bartenora in Misn. Taharot, c. 5. sect. 8.