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Matthew

About this book
Chapter 10

1 Jesus called his 12 disciples and gave them authority over unclean spirits so they could cast them out and heal every kind of disease and sickness. 2 Now these are the names of the 12 apostles: first, Simon (called Peter), and Andrew his brother; James son of Zebedee and John his brother; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; 4 Simon the Zealot and Judas Iscariot, who betrayed him. 5 Jesus sent out these 12, instructing them as follows: “Do not go on a road that leads to Gentile regions and do not enter any Samaritan town. 6 Go instead to the lost sheep of the house of Israel. 7 As you go, preach this message: ‘The kingdom of heaven is near!’ 8 Heal the sick,⁠ raise the dead,⁠ cleanse lepers, cast out demons. Freely you received, freely give.⁠ 9 Do not take gold, silver, or copper in your belts; 10 no bag for the journey; or an extra tunic, or sandals or staff; for the worker deserves his provisions. 11 Whenever you enter a town or village, find out who is worthy there and stay with them until you leave. 12 As you enter the house, greet those within it. 13 And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you. 14 And if anyone will not welcome you or listen to your message, shake the dust off your feet as you leave that house or that town. 15 I tell you the truth, it will be more bearable for the region of Sodom and Gomorrah on the day of judgment than for that town! 16 “I am sending you out like sheep surrounded by wolves,⁠ so be wise as serpents and innocent as doves.⁠ 17 Beware of people, because they will hand you over to councils and flog you in their synagogues. 18 And you will be brought before governors and kings because of me, as a witness to them and to the Gentiles.⁠ 19 Whenever they hand you over for trial, do not worry about how to speak or what to say, for what you should say will be given to you at that time. 20 For it is not you speaking, but the Spirit of your Father speaking through you. 21 “Brother will hand over brother to death, and a father his child. Children will rise against parents and have them put to death.⁠ 22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved!⁠ 23 Whenever they persecute you in one town, flee to another! I tell you the truth, you will not finish going through all the towns of Israel before the Son of Man comes. 24 “A disciple is not greater than his teacher, nor a slave greater than his master. 25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much worse will they call the members of his household!⁠ 26 “Do not be afraid of them, for nothing is hidden that will not be revealed, and nothing is secret that will not be made known. 27 What I say to you in the dark, tell in the light, and what is whispered in your ear, proclaim from the housetops. 28 Do not be afraid of those who kill the body but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell.⁠ 29 Aren’t two sparrows sold for a penny? Yet not one of them falls to the ground apart from your Father’s will.⁠ 30 Even all the hairs on your head are numbered. 31 So do not be afraid; you are more valuable than many sparrows. 32 “Whoever, then, acknowledges me before people, I will acknowledge before my Father in heaven.⁠ 33 But whoever denies me before people, I will deny him also before my Father in heaven. 34 “Do not think that I have come to bring peace to the earth. I have 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 the members of his household. 37 “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me.⁠ 38 And whoever does not take up his cross and follow me is not worthy of me. 39 Whoever finds his life will lose it, and whoever loses his life because of me will find it.⁠ 40 “Whoever receives you receives me, and whoever receives me receives the one who sent me.⁠ 41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever receives a righteous person in the name of a righteous person will receive a righteous person’s reward. 42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, he will never lose his reward.”⁠

Texts in conversation

Compare Matthew 10:16 and Pirkei Avot 5:20

New Testament · Rabbinic

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Summary

In Matthew 10, Jesus describes disciples as sheep among wolves, calling for wisdom and innocence. Similar language is used in Rabbinic tradition in Pirkei Avot, using animals as a metaphor to encourage courage, speed, and alertness in living faithfully.

Passages

Matthew 10:16

New Testament
15 I tell you the truth, it will be more bearable for the region of Sodom and Gomorrah on the day of judgment than for that town! 16 “I am sending you out like sheep surrounded by wolves, so be wise as serpents and innocent as doves. 17 Beware of people, because they will hand you over to councils and flog you in their synagogues. 18 And you will be brought before governors and kings because of me, as a witness to them and to the Gentiles. 19 Whenever they hand you over for trial, do not worry about how to speak or what to say, for what you should say will be given to you at that time. 20 For it is not you speaking, but the Spirit of your Father speaking through you.
70–90 CE (scholarly estimate) Read in Matthew

Pirkei Avot 5:20

Rabbinic · Mishnah
20 Judah ben Tema said: Be strong as a leopard, swift as an eagle, fast as a gazelle, and brave as a lion, to do the will of your Father who is in heaven. He used to say: the brazen-faced is headed for Gehinnom, and the shame-faced for the Garden of Eden. May it be Your will, O Lord our God, that Your city be rebuilt speedily in our days, and set our portion in the study of Your Torah. 21 He used to say: At five years of age the study of Scripture; At ten the study of Mishnah; At thirteen subject to the commandments; At fifteen the study of Talmud; At eighteen the bridal canopy; At twenty for pursuit of livelihood; At thirty the peak of strength; At forty wisdom; At fifty able to give counsel; At sixty old age; At seventy fullness of years; At eighty the age of "strength"; At ninety a bent body; At one hundred, as good as dead and gone completely out of the world.
190–230 CE (scholarly estimate) Read in Pirkei Avot

References

"... The following corresponding features between Isaiah 11:6–9 LXX and Praem. 87–90 come into view: several of the animals, as wolves, lambs, bears, lions, leopards, snake/asp are mentioned in both texts. Philo lacks the domestic animals, cows and bulls, which are mentioned in Isaiah 11, while he adds elephants and tigers. Likewise the texts focus on the animals grazing together. (That Philo has Isaiah 11 in mind is suggested by the fact that he not only refers to the wolf and the lamb, which was a virtually proverbial image - Matthew 10:16; Luke 10:3; Acts 20:29 - but also to all the other wild animals which appear in Isaiah 11: bears, lions, leopards, poisonous snakes, while adding some more exotic examples) A similar use of this text to depict the abolition of the enmity between men and animals in the last days is also to be found in 2 Apocalypse of Baruch 73:6, Sibylline Oracles 3:788–795, and Targum Isaiah 11:6. In both 2 Apocalypse of Baruch 73:6 and Praem. 85–90 the idea from Genesis 1:28 about man’s sovereignty over the animals is combined with ideas from Isaiah 11:6–9 about peace among the animals. Thus, Philo’s allusion to and combination of Scriptures applied to the ‘eschatological’ topics of cosmic peace can be placed within Jewish exegetical tradition and context. Again, as in Praem. 88–89, Praem. 91a shows that Philo has an expectation of a final realization of this blessing in the future time which he expresses in this way: ‘Thus the age-long and natural and therefore primary war will be brought to an end through the change which makes the wild beasts tame and amenable.’ The way Philo interprets the Old Testament blessings in an ‘eschatological’ perspective can also be located within a Jewish framework. In the post-exilic period the blessing/curse motifs came more and more to be thought of in an eschatological perspective ..."
Per Jarle Bekken, The Word Is Near You: A Study of Deuteronomy 30:12-14 in Paul's Letter to the Romans in a Jewish Context (Berlin: Walter de Gruyter GmbH & Co. KG, 2007), 131–132.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Matthew 10:16 and Pirkei Avot 5:20

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