Matthew 10:5

KJV

¶ 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:

KJV (with Strong's)

These {G5128} twelve {G1427} Jesus {G2424} sent forth {G649}, and commanded {G3853} them {G846}, saying {G3004}, Go {G565} not {G3361} into {G1519} the way {G3598} of the Gentiles {G1484}, and {G2532} into {G1519} any city {G4172} of the Samaritans {G4541} enter ye {G1525} not {G3361}:

Complete Jewish Bible

These twelve Yeshua sent out with the following instructions: "Don't go into the territory of the Goyim, and don't enter any town in Shomron,

Berean Standard Bible

These twelve Jesus sent out with the following instructions: “Do not go onto the road of the Gentiles or enter any town of the Samaritans.

American Standard Version

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:

Commentary

### SUMMARY
Matthew 10:5 marks a pivotal moment in Jesus' earthly ministry, detailing the specific, initial commission given to His twelve disciples. In this verse, Jesus dispatches His chosen apostles with explicit instructions to limit their outreach geographically and ethnically, directing them to avoid the regions inhabited by Gentiles and Samaritans. This command highlights a strategic, phased approach to the proclamation of the Kingdom of Heaven, prioritizing the "lost sheep of the house of Israel" before the message would eventually expand to all nations.

### CONTEXT
* **Literary Context:** This verse is situated within Jesus' extensive discourse to His twelve apostles, immediately following their formal appointment and listing in [Matthew 10:2-4](/matthew/10-2-4 "Matthew 10:2-4 - The Names of the Twelve Apostles"). The broader context begins in [Matthew 9:35-38](/matthew/9-35-38 "Matthew 9:35-38 - Jesus' Compassion for the Crowds"), where Jesus, observing the harassed and scattered crowds, expresses compassion and notes that "the harvest is plentiful, but the laborers are few." He then charges His disciples to pray for more laborers, and subsequently, He empowers and sends them out. Matthew 10:5-15 contains the specific instructions for this inaugural mission, which includes commands regarding their conduct, message, and the reception they should expect. The immediate follow-up in [Matthew 10:6](/matthew/10-6 "Matthew 10:6 - Go Rather to the Lost Sheep of Israel") explicitly states the positive command that complements the negative one here: "But go rather to the lost sheep of the house of Israel." This initial, restricted mission serves as both a training exercise and a focused outreach to God's covenant people.
* **Historical & Cultural Context:** The distinction between Jews, Gentiles, and Samaritans was deeply ingrained in first-century Jewish society. "Gentiles" (Gk. _ethne_) referred to all non-Jewish peoples, often viewed with suspicion or disdain due to their pagan practices and lack of adherence to the Mosaic Law. The "Samaritans" were a distinct ethno-religious group inhabiting the region of Samaria, located between Judea and Galilee. Their origins traced back to the intermarriage of the remaining Israelites with foreign settlers after the Assyrian conquest in 722 BC, leading to a mixed heritage and a syncretistic religion that incorporated elements of Israelite worship but rejected the Jerusalem Temple in favor of their own temple on Mount Gerizim. This historical and theological divergence fostered profound animosity between Jews and Samaritans, famously illustrated in [John 4:9](/john/4-9 "John 4:9 - Jews Have No Dealings with Samaritans"). Jesus' command to avoid these groups for this specific mission would have been readily understood by the disciples within this cultural framework, emphasizing a strategic, initial focus on the Jewish population, who were the primary recipients of God's covenant promises.
* **Key Themes:** This verse contributes significantly to several key themes within Matthew's Gospel and broader biblical theology. Firstly, it underscores the **limited scope of the initial mission**, highlighting Jesus' strategic, phased approach to evangelism. This was a training ground for the disciples, preparing them for future, broader ministries, but initially focused on Jewish audiences as seen in [Matthew 10:6](/matthew/10-6 "Matthew 10:6 - Go to the Lost Sheep of Israel"). Secondly, it emphasizes the **priority to Israel** in God's redemptive plan. God's covenant relationship with Israel meant that the message of the Messiah would first be offered to His chosen people, fulfilling ancient prophecies regarding the coming of the Messiah to Israel. Thirdly, it reveals **divine timing and strategy** in the unfolding of God's redemptive plan. Jesus, in His wisdom, understood the necessity of establishing the foundational message within Israel before expanding to a global reach, a progression that culminates in the [Great Commission](/matthew/28-19-20 "Matthew 28:19-20 - The Great Commission") after His resurrection. Finally, for the apostles, this command was an integral part of their **discipleship and obedience**, teaching them to follow specific divine directives, even when they might seem restrictive in a broader sense, thereby preparing them for the universal mission that lay ahead.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **sent forth (Greek, _apostéllō'_):** This verb (G649) means "to send out (properly, on a mission)." It is the root from which the English word "apostle" is derived, signifying one who is "sent out" with authority and a specific commission. Jesus' act of "sending forth" these twelve individuals underscores their designated role as His authorized representatives, establishing the foundational nature of their mission.
* **Gentiles (Greek, _éthnos'_):** This noun (G1484) refers to "a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan)." In the New Testament, it consistently denotes non-Jewish peoples, distinguishing them from Israel. Jesus' prohibition against entering "the way of the Gentiles" highlights a temporary but deliberate restriction of the mission's scope to the Jewish people.
* **Samaritans (Greek, _Samareítēs'_):** This term (G4541) refers to an "inhabitant of Samaria." As discussed in the context, Samaritans were a distinct ethno-religious group with whom Jews had significant historical and religious animosity. The explicit exclusion of Samaritan cities further underscores the focused nature of this initial mission solely on the Jewish population.

#### Verse Breakdown
* **"These twelve Jesus sent forth, and commanded them, saying,"**: This opening clause establishes Jesus' authority and intentionality. He is the one initiating and directing the mission, and the twelve are His chosen agents. The phrase "sent forth" (apostéllō) highlights their role as apostles, those uniquely commissioned by Christ. The subsequent "commanded them, saying" introduces the specific, authoritative instructions that follow, emphasizing the non-negotiable nature of His directives.
* **"Go not into the way of the Gentiles,"**: This is the first negative command, prohibiting the disciples from traveling along roads or entering regions primarily inhabited by non-Jewish people. The "way" (hodós) here implies not just a physical path but a sphere of activity or direction. This restriction signifies a deliberate, temporary exclusion of the broader pagan world from this initial phase of the gospel proclamation, focusing the disciples' efforts exclusively on Israel.
* **"and into [any] city of the Samaritans enter ye not:"**: This second negative command reinforces the geographical and ethnic limitation. Samaritans, though ethnically distinct from Gentiles, were also outside the immediate scope of this mission due to their mixed heritage and divergent religious practices. The explicit prohibition against entering their cities underscores the precise boundaries Jesus set for this specific outreach, further narrowing the focus to the Jewish population and their towns.

#### Literary Devices
Matthew 10:5 employs several literary devices that enhance its meaning and impact. The most prominent is **Negative Parallelism**, where two distinct but similar prohibitions are placed side-by-side ("Go not into the way of the Gentiles, and into [any] city of the Samaritans enter ye not"). This structure emphasizes the dual exclusion and reinforces the specific, narrow focus of the mission. There is also an element of **Foreshadowing**, as this temporary restriction implicitly points to a future, broader mission. The very existence of this prohibition suggests that a time will come when the message *will* go to the Gentiles and Samaritans, setting up the dramatic expansion seen later in the New Testament. Furthermore, the passage uses **Synecdoche** in "the way of the Gentiles," where "way" represents the entire domain or sphere of Gentile habitation and influence, succinctly conveying the scope of the exclusion. The specific mention of "city of the Samaritans" also uses a form of **Metonymy**, where the city stands for the entire Samaritan people and their territory, highlighting the deep-seated cultural and religious divisions that necessitated this temporary directive.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 10:5 provides a critical insight into God's redemptive strategy, demonstrating that His plan unfolds in stages, beginning with His covenant people, Israel. This initial restriction does not negate God's universal love or ultimate intention for all nations to hear the Gospel, but rather underscores the divine order of salvation history: "to the Jew first and also to the Greek" ([Romans 1:16](/romans/1-16 "Romans 1:16 - The Power of the Gospel")). This temporary limitation was essential for establishing the Kingdom message within its historical and theological context, allowing the disciples to be thoroughly trained and the message to be firmly rooted among those who possessed the Old Testament promises. It highlights God's faithfulness to His covenants with Israel while simultaneously preparing the ground for the eventual inclusion of the Gentiles, a mystery fully revealed in Christ.
* [Matthew 15:24](/matthew/15-24 "Matthew 15:24 - Jesus Sent Only to the Lost Sheep of Israel")
* [Acts 1:8](/acts/1-8 "Acts 1:8 - The Great Commission's Scope")
* [Romans 1:16](/romans/1-16 "Romans 1:16 - Gospel for Jew and Gentile")

### REFLECTION AND APPLICATION
Matthew 10:5 offers profound lessons for contemporary believers regarding divine strategy, obedience, and the nature of ministry. It reminds us that God's plans often unfold in specific, sometimes seemingly counter-intuitive, stages. Just as Jesus had a particular focus for His disciples' initial mission, so too might God call us to specific, limited spheres of influence or tasks for a season. This verse challenges us to discern God's particular instructions for our lives and ministries, rather than assuming a universal approach is always appropriate. Obedience to specific divine directives, even when they seem restrictive or do not align with our broader aspirations, is crucial for effective service and spiritual formation. It teaches us the importance of strategic evangelism and discipleship, recognizing that preparation and focused effort may precede wider expansion. Ultimately, it encourages us to trust God's perfect timing and wisdom in the unfolding of His redemptive purposes in the world and in our individual lives.

#### Questions for Reflection
* **In what areas of my life or ministry might God be calling me to a focused, perhaps even temporarily restrictive, mission?**
* **How does understanding God's phased approach to evangelism (Jew first, then Gentile) impact my perspective on global missions today?**
* **What specific instructions from God, perhaps seemingly counter-intuitive, am I being called to obey in my current season?**

### FAQ

**Why did Jesus restrict the disciples' mission to exclude Gentiles and Samaritans?**

Answer: Jesus' restriction was a strategic and theological necessity for this initial phase of the Gospel's proclamation. Theologically, God's covenant promises and the Messiah's arrival were first and foremost for Israel ([Romans 9:4-5](/romans/9-4-5 "Romans 9:4-5 - Privileges of Israel")). This initial mission honored that divine priority, fulfilling prophecies that the Messiah would come to His own people. Strategically, it allowed the disciples to focus their efforts, gain experience, and establish the Kingdom message within a familiar cultural and religious context before expanding to the more complex and hostile Gentile world. It was a training mission, preparing them for the eventual universal commission after Jesus' resurrection.

**Does this command contradict the Great Commission in Matthew 28:19?**

Answer: No, it does not contradict the Great Commission; rather, it sets the stage for it. Matthew 10:5 represents a temporary, specific directive for an inaugural mission during Jesus' earthly ministry. The Great Commission in [Matthew 28:19-20](/matthew/28-19-20 "Matthew 28:19-20 - The Great Commission") is a post-resurrection command, given after Jesus had accomplished salvation and was about to ascend. At that point, the barriers between Jew and Gentile were broken down in Christ ([Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Breaking Down Walls")), and the Gospel was ready to be proclaimed to "all nations." This progression illustrates God's unfolding redemptive plan, moving from a focused beginning to a universal conclusion.

**What is the significance of "the way of the Gentiles" and "city of the Samaritans" specifically?**

Answer: "The way of the Gentiles" refers to the territories and routes predominantly inhabited by non-Jewish peoples, signifying a complete avoidance of their sphere of influence for this mission. The "city of the Samaritans" specifically targets a group with whom Jews had deep-seated historical and religious animosity, despite their partial Israelite heritage. By explicitly excluding both, Jesus underscored the narrow, ethnically Jewish focus of this initial mission. It was a clear boundary marker, ensuring the disciples understood the precise scope of their immediate task.

### CHRIST-CENTERED FULFILLMENT
While Matthew 10:5 outlines a temporary restriction for the disciples' mission, Jesus Himself embodies the ultimate fulfillment of God's redemptive plan, which begins with Israel but extends to all humanity. Even as He sent His disciples only to the "lost sheep of the house of Israel" ([Matthew 15:24](/matthew/15-24 "Matthew 15:24 - Jesus Sent Only to the Lost Sheep of Israel")), Jesus personally demonstrated a radical inclusivity that transcended these very boundaries. He intentionally engaged with a Samaritan woman at the well, revealing His identity as Messiah to her ([John 4:7-26](/john/4-7-26 "John 4:7-26 - Jesus and the Samaritan Woman")), and later commended the faith of a Roman centurion ([Matthew 8:5-13](/matthew/8-5-13 "Matthew 8:5-13 - The Faith of the Centurion")) and healed the daughter of a Canaanite woman ([Matthew 15:21-28](/matthew/15-21-28 "Matthew 15:21-28 - The Canaanite Woman's Faith")). These encounters foreshadowed the universal scope of His atoning work. His death on the cross broke down the "dividing wall of hostility" between Jew and Gentile ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace")), making one new humanity in Himself. Thus, the temporary restriction in Matthew 10:5 highlights the strategic wisdom of the Son of God, who, having first come as a "servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs" ([Romans 15:8](/romans/15-8 "Romans 15:8 - Christ, a Servant to the Jews")), ultimately became the "light for the Gentiles" ([Isaiah 49:6](/isaiah/49-6 "Isaiah 49:6 - Light to the Gentiles")) and the Savior of the world ([John 4:42](/john/4-42 "John 4:42 - The Savior of the World")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

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.

Acts 22:21

And he said unto me, Depart: for I will send thee far hence unto the Gentiles.

Acts 22:23

And as they cried out, and cast off [their] clothes, and threw dust into the air,

2 Kings 17:24

¶ 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.

2 Kings 17:41

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.

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.

Romans 15:8

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: