Mateo 10

VBL · Chapter 10/28

1Jesús llamó y reunió a sus doce discípulos y les dio poder para echar fuera espíritus malos y para sanar todo tipo de enfermedades.

2Estos son los nombres de los doce apóstoles: primero, Simón (también llamado Pedro), su hermano Andrés, Santiago el hijo de Zebedeo, su hermano Juan,

3Felipe, Bartolomé, Tomás, Mateo el recaudador de impuestos, Santiago el hijo de Alfeo, Tadeo,

4Simón el revolucionario y Judas Iscariote, quien entregó a Jesús.

5A estos doce envió Jesús, diciéndoles: “no vayan a los gentiles, ni a ninguna ciudad samaritana.

6Ustedes deben ir a las ovejas perdidas de la casa de Israel.

7Donde vayan, díganle a la gente: ‘el reino de los cielos está cerca’.

8Sanen a los que estén enfermos. Resuciten a los muertos. Sanen a los leprosos. Echen fuera demonios. ¡Ustedes recibieron gratuitamente, entonces den gratuitamente!

9No lleven oro, plata, ni monedas de cobre en sus bolsillos,

10ni lleven una bolsa de provisiones para el camino, ni dos abrigos, o sandalias, ni un bastón para caminar, porque todo trabajador merece su sustento.

11Donde vayan, cualquiera sea la ciudad o aldea, pregunten por alguien que viva conforme a buenos principios, y quédense allí hasta que se marchen.

12Cuando lleguen a una casa, dejen bendición en ella.

13Si esa casa la merece, dejen su paz en ella, pero si no la merece, la paz regresará a ustedes.

14“Si alguien no los recibe bien, y se niega a escuchar el mensaje que ustedes tienen que decir, entonces váyanse de esa casa o de esa ciudad, sacudiendo el polvo de sus pies mientras se marchan.

15Les digo la verdad: ¡Mejor será el Día del Juicio para Sodoma y Gomorra que para esa ciudad!

16“Miren que los estoy enviando como ovejas entre lobos. Así que sean astutos como serpientes y mansos como palomas.

17Cuídense de aquellos que los entregarán para ser juzgados en los concilios de las ciudades y que los azotarán en sus sinagogas.

18Ustedes serán arrastrados ante gobernantes y reyes por mi causa, para dar testimonio a ellos y a los gentiles.

19Pero cuando ellos los lleven a juicio, no se preocupen por la manera como deben hablar o por lo que deben decir, porque a ustedes se les dirá lo que deben decir en el momento correcto.

20Porque no serán ustedes los que hablarán, sino el espíritu del Padre quien hablará por medio de ustedes.

21El hermano entregará a su hermano y lo mandará a matar, y el padre hará lo mismo con su hijo. Los hijos se rebelarán contra sus padres, y los entregarán a la muerte.

22Todo el mundo los odiará a ustedes porque ustedes me siguen a mi, pero todo aquél que persevere hasta el fin, será salvo.

23“Cuando ustedes sean perseguidos en una ciudad, huyan a otra. Les digo la verdad: no terminarán de ir a las ciudades de Israel antes de que venga el Hijo del hombre.

24Los discípulos no son más importantes que su maestro;

25ellos deben estar satisfechos con llegar a ser como su maestro, y los siervos como su amo. Si a quien es la cabeza del hogar le han llamado demonio Belcebú, ¡aún más llamarán demonios a los demás miembros de esta casa!

26Así que no les tengan miedo, porque no hay nada encubierto que no salga a la luz, ni hay nada oculto que no se llegue a saber.

27Lo que yo les digo aquí en la oscuridad, díganlo a la luz del día, y lo que han oído como un susurro en sus oídos, grítenlo desde las azoteas.

28No tengan miedo de aquellos que pueden matarlos físicamente, pero que no pueden matarlos espiritualmente. En lugar de ello, tengan miedo de Aquel que puede destruirlos física y espiritualmente en Gehena.

29¿No se venden dos gorriones por el precio de un solo centavo? Pero ninguno de ellos cae al suelo sin que el Padre lo sepa.

30Incluso los cabellos que ustedes tienen en sus cabezas han sido contados.

31Así que no se preocupen. ¡Ustedes valen más que muchos gorriones!

32“Si alguno declara públicamente su compromiso conmigo, yo también declararé mi compromiso con él ante mi Padre que está en el cielo.

33Pero si alguno me niega públicamente, yo también lo negaré ante mi Padre en el cielo.

34No piensen que he venido a traer paz a la tierra. No he venido a traer paz sino espada.

35He venido ‘a poner al hombre contra su padre, a la hija contra su madre, y a la nuera contra su suegra.

36¡Sus enemigos serán los de su propia familia!’

37Si ustedes aman a su padre o su madre más que a mi, no merecen ser míos; y si aman a su hijo o hija más que a mi, no merecen ser míos.

38Si no cargan su cruz y me siguen, no merecen ser míos.

39Si tratan de salvar su vida, la perderán, pero si pierden su vida por causa de mí, la salvarán.

40Aquellos que los reciban a ustedes me reciben a mi, y aquellos que me reciben a mi, reciben al que me envió.

41Aquellos que reciben al profeta por ser profeta, recibirán recompensa de un profeta. Los que reciben a quien hace el bien, recibirán la misma recompensa como quien hace el bien.

42Les digo la verdad: los que den una bebida de agua fresca al menos importante de mis discípulos, no perderán su recompensa”.

📖 Chapter study

Summary

Jesus chooses his twelve apostles, gives them authority to heal and cast out evil spirits, and sends them out on a mission with detailed instructions on how to preach, what to bring, and how to handle rejection and persecution.

Explanation

The choice of twelve apostles symbolically recalls the twelve tribes of Israel, suggesting that Jesus was forming a new spiritual people around himself. The instructions to travel without money, without extra baggage, and relying on local hospitality reflected common practices among itinerant teachers of the time, but also required practical trust in God's provision. Jesus is realistic in warning about persecution, family division, and the hatred the message would provoke, preparing the disciples emotionally for real hardships. The lesson for today is that proclaiming important values and truths often stirs up resistance, but that does not invalidate the mission or lessen God's attentiveness to the details of the lives of those who carry it out.

Fun facts

  • 'Shaking the dust off one's feet' was a symbolic Jewish gesture used when leaving territory considered pagan, here reused by Jesus as a sign of rejecting the message, even in Jewish towns.
  • Simon, called 'the Cananaean' or 'the Zealot' in other gospels, belonged to a political-religious group that violently opposed Roman rule — an interesting contrast alongside Matthew, a former Roman tax collector.

Verse-by-verse explanation

  1. Mateo 10:1This is the moment the disciples stop just following Jesus and start receiving authority of their own to act like Him — healing and casting out spirits — before the mission that follows.
  2. Mateo 10:2‘Apostles,’ a word meaning ‘sent ones,’ appears only here in the gospel — a specific term for this group of twelve, different from ‘disciples,’ which described a wider circle of followers.
  3. Mateo 10:3The list mixes very different characters: Matthew, the tax collector who collected money for Rome, and further on Simon the Canaanite, tied to a group that violently opposed the Roman occupation — political extremes gathered in the same group.
  4. Mateo 10:4‘Canaanite’ (or Zealot, in other gospels) indicates this Simon came from a political group that violently opposed the Roman occupation — quite a contrast with Matthew, who had worked collecting taxes for Rome, in that same group of disciples. ‘Iscariot’ probably indicates Judas’s hometown, Kerioth, south of Judea.
  5. Mateo 10:5The order to avoid Samaritans and non-Jews on this specific mission is a temporary restriction: after the resurrection, at the end of the gospel, the same mission is explicitly expanded to all nations.
  6. Mateo 10:6Samaritans were a people related to the Jews, but viewed with suspicion and mutual rejection for centuries, over old religious and historical differences. On this specific mission, the disciples are told not to go to Samaritans or non-Jews and to focus first on the Jewish people — a restriction that, elsewhere in the gospels, later appears expanded.
  7. Mateo 10:7The disciples’ message repeats exactly what John the Baptist and Jesus Himself had already announced before — the same call, now multiplied by twelve preachers.
  8. Mateo 10:8‘Freely ye have received, freely give’ establishes that the power to heal and cast out spirits was not meant to become a source of charging or personal profit for the disciples.
  9. Mateo 10:9The instruction is to travel with no reserves of money, no extra bag of supplies, no spare tunic — depending entirely on the hospitality of whoever received them in each town. It was a common way among some itinerant religious groups of the time to show trust and humility by traveling like that.
  10. Mateo 10:10The instruction to travel without extra provisions, relying on the hospitality of each town, was a way to show trust in the mission, and also to make clear that the work deserved basic support in return.
  11. Mateo 10:11Looking for someone ‘worthy’ means finding a household willing to host and support the mission — staying in the same place until leaving town avoided the appearance of searching for the most comfortable host possible.
  12. Mateo 10:12To ‘salute’ the house involved a formal greeting of peace, common in the culture of the time, which here carries extra weight: it’s that same peace that can stay or return, as the next verse explains.
  13. Mateo 10:13The idea that the peace offered can ‘return’ to the disciples, if the house isn’t receptive, treats this greeting almost as something with a life of its own, not just an empty formality.
  14. Mateo 10:14Shaking the dust off one’s feet was a symbolic gesture Jews used when leaving non-Jewish territory, like someone literally cleansing themselves of a place they considered unclean. Using that gesture against Jewish towns that rejected the disciples was a wordless way of saying that place was being treated as if it weren’t part of God’s people.
  15. Mateo 10:15Sodom and Gomorrah were remembered as the cities most associated with divine destruction in the Old Testament — saying that rejecting the disciples would be judged even more harshly is a severe warning.
  16. Mateo 10:16‘Wise as serpents’ calls for discernment in the face of danger, without falling into naivety; ‘harmless as doves’ calls for integrity, without malice — two opposite qualities the text asks for together.
  17. Mateo 10:17The Sanhedrins were local Jewish courts that judged religious and social matters in the community, with authority to apply physical punishment, including whippings, inside the synagogues themselves. The disciples are warned they will suffer this kind of institutional punishment, coming from within their own religious community.
  18. Mateo 10:18Being brought before governors and kings describes a level of institutional persecution, not just social rejection — something the book of Acts later shows actually happening to the apostles.
  19. Mateo 10:19The promise that the right words will come at the right time isn’t an invitation to skip preparation, but a guarantee of divine support in the moments of judgment and persecution described in the previous verses.
  20. Mateo 10:20Attributing the words spoken to the ‘Spirit of your Father’ speaking through the disciples is one of the first mentions of the Holy Spirit as an active, personal presence in the gospel.
  21. Mateo 10:21The prediction of betrayal within one’s own family reflects real tensions that would later arise between Jews who followed Jesus and relatives who didn’t accept that choice, in a time of deep religious division.
  22. Mateo 10:22‘He that endureth to the end’ doesn’t promise the absence of suffering, but defines salvation as something tied to endurance over time, not a single decision made at the start.
  23. Mateo 10:23The line about the Son of man coming before the cities of Israel are exhausted is one of the most debated in the gospel; scholars disagree considerably about exactly what moment it refers to.
  24. Mateo 10:24The principle that the disciple is not above the teacher sets up the next argument: if Jesus Himself was treated with hostility, the disciples should expect similar treatment.
  25. Mateo 10:25‘Beelzebub’ was the nickname used for the chief of the evil spirits; the Pharisees had already made this accusation against Jesus, and the text warns the disciples can expect the same kind of slander.
  26. Mateo 10:26The promise that everything hidden will be revealed works as comfort against the unjust accusations of the previous verse: lies and slander would not have the final word.
  27. Mateo 10:27‘In darkness’ and ‘in the ear’ describe private instructions given to the disciples; the command to proclaim them openly, ‘upon the housetops,’ shows the message wasn’t meant to stay confined to a closed circle.
  28. Mateo 10:28The distinction between those who can kill only the body and the One who has power over body and soul reorients fear: human persecutors have a clear limit to what they can do, unlike God.
  29. Mateo 10:29The ‘farthing’ was a low-value copper coin, used for small everyday purchases — two little birds together cost practically nothing. The point of the sentence is the contrast: if even a creature of such insignificant value matters to God, a person is worth far more.
  30. Mateo 10:30Counting the hairs on someone’s head is an image of attention to extremely small details, used to reinforce the idea of God’s meticulous care, already introduced with the sparrows in the previous verse.
  31. Mateo 10:31Closes the argument about the sparrows and the counted hairs: if God cares even about these smallest details, the disciples can trust that they are valued by Him, even in the midst of the persecution described earlier.
  32. Mateo 10:32To ‘confess me before men’ means publicly acknowledging loyalty to Jesus, even at personal risk — the opposite of what the next verse describes, denying that loyalty out of fear.
  33. Mateo 10:33Describes the opposite outcome of the previous verse: denying Jesus publicly, out of fear or convenience, has a mirrored consequence in the relationship with the Father.
  34. Mateo 10:34The sentence sounds shocking because it seems to contradict the peace associated with Jesus elsewhere in the text. The meaning here isn’t armed war, but the kind of division a choice of faith causes within the same family, when relatives disagree about following Him or not — as the next verse already explains, speaking of father against son and daughter-in-law against mother-in-law.
  35. Mateo 10:35The quotation uses language similar to the prophet Micah, who had already described conflicts within the family as a sign of hard times — Jesus applies that image to the divisions His message would cause.
  36. Mateo 10:36Reinforces the idea from the previous verse: loyalty to Jesus can generate opposition within the closest circle, not just from strangers or outside authorities.
  37. Mateo 10:37Placing love for Jesus above even love for parents or children was a radical demand in a culture where family loyalty carried almost absolute weight.
  38. Mateo 10:38Carrying one’s own cross was something anyone at the time would recognize as part of the Roman execution process: the condemned usually carried the wooden crossbeam to the crucifixion site, exposed and publicly humiliated along the way. This image of pain and public exposure, spoken well before Jesus’s own crucifixion, describes the cost of following Him.
  39. Mateo 10:39The wordplay between ‘findeth’ and ‘loseth’ one’s life describes a paradoxical trade: clinging to your own life out of fear of losing it is, according to the text, the very way to truly lose it.
  40. Mateo 10:40The chain of reception — receiving the disciples is receiving Jesus, and receiving Jesus is receiving God — directly ties the hospitality offered to the messengers to the response given to the message itself.
  41. Mateo 10:41Receiving someone ‘in the name of a prophet’ means recognizing and supporting that person because of the mission they carry, not just out of personal fondness — and that attitude earns a reward equal to the prophet’s own.
  42. Mateo 10:42A cup of cold water was the simplest, cheapest possible gesture of hospitality at the time — the text uses that minimal example to say that even the smallest gesture of support for the disciples doesn’t go unnoticed.

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