Matthew 10:5 · Bible study
Matthew 10:5 Commentary: Why Exclude Gentiles and Samaritans?
Greek · 11 what the commentators say
Meaning in one sentence
Why did Jesus forbid the twelve from going to Gentiles and Samaritans? This study examines Matthew 10:5-6, its context, and the mission to lost sheep of Israel.
Research Summary
- Meaning: Jesus temporarily restricts the apostles’ mission to Israel, excluding Gentiles and Samaritans, because the time for the worldwide gospel had not yet come.
- Key words: Way of the Gentiles (ὁδὸν ἐθνῶν), roads leading to Gentile regions; city of the Samaritans, settlements of a mixed-race people with a corrupted religion.
- Main debate: Whether the restriction was primarily covenantal (God’s plan to reach Jews first) or strategic (avoiding unnecessary opposition during Jesus’ earthly ministry).
- Theological theme: God’s redemptive plan unfolds in stages; the promise to Abraham’s seed is fulfilled before the blessing extends to all nations.
- Best use: Teaching on the order of God’s mission, the significance of Israel, and the patience required to follow God’s timing.
Translation Comparison
BSB Berean Standard Bible 2020
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.
WEB World English Bible 2000
Jesus sent these twelve out and commanded them, saying, “Don’t go among the Gentiles, and don’t enter into any city of the Samaritans.
KJV King James Version 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:
ASV American Standard Version 1901
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:
YLT Young's Literal Translation 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,
Darby Darby Bible 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;
Douay-Rheims Douay-Rheims Bible 1899
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.
Translations in other languages (10 available)
A estos doce envió Jesús, á los cuales dió mandamiento, diciendo: Por el camino de los Gentiles no iréis, y en ciudad de Samaritanos no entréis;
Jesus enviou estes doze, e lhes mandou, dizendo: Não ireis pelo caminho dos gentios, nem entrareis em cidade de samaritanos.
Tels sont les douze que Jésus envoya, après leur avoir donné les instructions suivantes: N’allez pas vers les païens, et n’ entrez pas dans les villes des Samaritains;
Diese zwölf sandte Jesus, gebot ihnen und sprach: Gehet nicht auf der Heiden Straße und ziehet nicht in der Samariter Städte,
Deze twaalf heeft Jezus uitgezonden, en hun bevel gegeven, zeggende: Gij zult niet heengaan op den weg der heidenen, en gij zult niet ingaan in enige stad der Samaritanen.
Questi dodici mandò Gesù, dando loro queste istruzioni: Non andate fra i Gentili, e non entrate in alcuna città de’ Samaritani,
Tych dwunastu posłał Jezus, rozkazując im i mówiąc: Na drogę poganów nie zachodźcie, i do miasta Samarytańczyków nie wchodźcie;
Сих двенадцать послал Иисус, и заповедал им, говоря: на путь к язычникам не ходите, и в город Самарянский не входите;
耶穌 差 這 十二個人去，吩咐 他們 說：「外邦人的 路，你們不要 走； 撒馬利亞人 的城，你們不要 進；
These twelve Jesus sent out and gave them orders, saying, Do not go among the Gentiles, or into any town of Samaria,
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 10:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Jesus’ restriction of the apostles’ mission to Israel was a temporary, purposeful measure. Calvin argues that Christ “confines within the limits of Judea their voice” because he had been sent as “the minister of circumcision” to fulfill the promises to the fathers. Barnes notes that “the full time for preaching the gospel to the Gentiles was not come.” Clarke adds that the restriction prevented “stumbling-blocks” for the Jews, who needed the first offer of salvation. Gill and Jamieson-Fausset-Brown point to the intermediate status of the Samaritans, neither full Jew nor full Gentile, as consistent with the order of witness in Acts 1:8. The shared conviction is that this prohibition reflects God’s covenantal unfolding: the gospel was to go “to the Jew first,” as Paul later states, before being unleashed to all nations.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Covenantal priority view: God’s promises to the patriarchs required that salvation come through the Jews first; Jesus as “minister of the circumcision” fulfills this order (Romans 15:8).
- Strategic restraint view: Jesus avoided unnecessary conflict with Gentiles and Samaritans during his earthly ministry, saving the global mission for after the resurrection when the Holy Spirit would empower it.
What is clear: Jesus intentionally limited the first apostolic mission to the Jewish people, and that limitation was temporary, not permanent.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Temporary nature of the restriction | All traditions agree this prohibition was for this specific mission only; after the resurrection the apostles were sent to all nations. | Some see the restriction as an exclusive pattern (gospel to Jews first always), while others view it as a temporary strategy that ended with the Great Commission. |
| Why the restriction was given | The main reason is that God’s plan required the gospel to be offered first to the Jewish people. | Calvin and Barnes emphasize covenantal fulfillment and the need to complete Jesus’ role as minister to the circumcision. Wesley and Matthew Henry highlight avoiding offense and ensuring a proper order of witness. |
| Samaritans as a distinct group | The Samaritans were not full Gentiles because they worshiped the God of Israel, but they were not accepted as full Jews due to their mixed ancestry and corrupt practices. | Some commentators treat Samaritans as a separate category between Jews and Gentiles (Lange, Jamieson-Fausset-Brown), while others see them as effectively Gentiles for the purpose of this prohibition (Gill). |
Historical & Cultural Context
The Samaritans were a mixed population descended from foreign colonists placed in the former northern kingdom by the Assyrian king after the fall of Samaria in 722 BC. Second Kings 17:24 describes how Shalmaneser brought people from Babylon, Cuthah, Avva, Hamath and Sepharvaim to resettle the land. These settlers adopted a form of worship that combined the God of Israel with their own idols (2 Kings 17:41), creating a religion the Jews regarded as corrupted. Deep hostility marked the relationship: the Samaritans opposed the rebuilding of Jerusalem’s temple (Ezra 4:2-3) and, about twenty years before Jesus’ ministry, they profaned the Temple by scattering dead men’s bones in the courts during Passover (Josephus, Antiquities 18.2.2). Jews typically avoided traveling through Samaria, though the region lay directly between Galilee and Judea.
The phrase “way of the Gentiles” refers not to Gentile customs but to roads leading into Gentile territories. The Greek hodon ethnōn (way of the nations) appears also in Matthew 4:15, where “Galilee of the Gentiles” describes a region with a significant non-Jewish population. Calvin and Barnes stress that Jesus was acting in accordance with his role as the minister of the circumcision (Romans 15:8), offering the gospel first to the covenant people. The prohibition was not a blanket condemnation of non-Jews; Jesus himself later ministered to a Samaritan woman (John 4) and after the resurrection commanded the apostles to be witnesses “in Samaria, and to the uttermost part of the earth” (Acts 1:8). The restriction, therefore, was a matter of divine timing, not eternal exclusion.
Textual Notes
The consulted sources note no significant textual variants for this verse. The Greek text is stable across manuscripts, with both prohibitions expressed using μή with the aorist subjunctive (ἀπέλθητε, εἰσέλθητε), giving a strong negative command. The terms “Gentiles” and “Samaritans” are uncontested.
Reception History
Throughout church history, this passage has been used to explain the progressive nature of the gospel. Early theologians like Origen and John Chrysostom argued that God’s covenant with Israel required the Jews to hear the message first, and that Christ’s timing was both wise and compassionate. During the Reformation, Calvin drew on this verse to support the idea of a particular calling: even Jesus restricted his ministry for a season, so ministers today must follow God’s leading rather than their own ambitions. In modern missions, Matthew 10:5-6 is often cited to show that evangelism should respect existing relationships and cultural proximity, while also anticipating a wider harvest. The verse has also been a source of tension for those who struggle with the idea of any exclusion in Jesus’ ministry, prompting deeper reflection on God’s redemptive order.
Preaching This Verse
Three-point outline
- The command: Jesus explicitly forbids going to Gentiles or Samaritans, a surprising restriction given the later universal commission.
- The reason: The gospel must first be offered to Israel, the covenant people, to fulfill God’s promises and expose Jewish unbelief.
- The trajectory: This temporary limit points forward to the global mission after the resurrection, when the middle wall of partition falls.
Five-point outline
- Who was sent: The twelve, already named and authorized, are commissioned with specific directions.
- Who was excluded: Gentiles and Samaritans, both represent those outside the immediate covenant community.
- Who was the focus: The “lost sheep of the house of Israel,” emphasizing both their need and God’s prior claim.
- Why the limit: God’s redemptive plan unfolds in stages; the Jews hear first, then the nations.
- Why it matters: God’s timing is precise, and our obedience to his present call does not negate his future purposes.
Illustration hooks
- Triage in an emergency room: A doctor treats the most critical patient first, not because others don’t matter, but because the situation demands order.
- A teacher’s special assignment: A professor gives a small group of students a focused research project before releasing them to broader study, a deliberate, limited first step.
- Building a house: You lay the foundation before you raise the walls. The foundation (Israel) must be solid before the whole structure (the nations) can stand.
Questions your congregation is asking
- Does this mean God loves Jews more than other people?
- Why would Jesus restrict the gospel when people everywhere need it?
- How does this passage affect how we think about our own evangelism priorities?
Leading a Discussion
This passage can feel uncomfortable. Jesus seems to exclude people from hearing the good news. But the restriction is part of a larger story. As you discuss, keep in mind that the same Lord who gave this command later said, “Go into all the world.” What does this tell us about God’s timing and our own obedience?
Discussion questions
- Read Matthew 10:5-6. What stands out to you about these instructions?
- Based on the historical background, why were Gentiles and Samaritans viewed differently by Jews? What added tension did the Samaritans bring?
- What reasons do the commentators give for this restriction? Which reason makes the most sense to you?
- How does Acts 1:8 (the promise of witness “in Jerusalem, Judea, Samaria, and to the ends of the earth”) change your understanding of this passage?
- In what ways might God ask you to focus on a specific task right now, even if it feels narrow? How can you trust his purposes in that?
- How does this passage help you see God’s commitment to his covenant promises?
- What does this teach about patience and order in God’s mission?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Kings 17:24 | The king of Assyria brought people from Babylon, from Cuthah, from Avva, and from Hamath and Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel; and they possessed Samaria and lived in its cities. |
| II Kings 17:41 | So these nations feared Yahweh, and also served their engraved images. Their children did likewise, and so did their children’s children. They do as their fathers did to this day. |
| Matthew 4:15 | “The land of Zebulun and the land of Naphtali, toward the sea, beyond the Jordan, Galilee of the Gentiles, |
| Matthew 22:3 | and sent out his servants to call those who were invited to the wedding feast, but they would not come. |
| Luke 9:2 | He sent them out to preach God’s Kingdom and to heal the sick. |
| Luke 9:52 | and sent messengers before his face. They went and entered into a village of the Samaritans, so as to prepare for him. |
| Luke 9:54 | When his disciples, James and John, saw this, they said, “Lord, do you want us to command fire to come down from the sky and destroy them, just as Elijah did?” |
| Luke 10:1 | Now after these things, the Lord also appointed seventy others, and sent them two by two ahead of him into every city and place where he was about to come. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that a true minister must receive four distinct gifts from God: holiness, a divine call, instruction in the work, and a commission to preach. He sees Jesus' command to avoid Gentiles and Samaritans as a temporary measure to prevent stumbling the Jews, noting God later offered them even greater blessings.
Calvin's Commentaries Reformed 1564
Calvin explains that the restriction to Jews was temporary, meant to awaken their hope and prepare them to hear Christ. It was rooted in God's covenant with Abraham. After the resurrection, the veil was torn and the gospel spread to all nations, fulfilling the broader promise.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights the deep historical hostility between Jews and Samaritans as key to understanding this restriction. Samaritans descended from foreign settlers and developed a corrupt, deliberately altered form of Judaism, marked by acts like defiling the Temple with dead men's bones. This bitter enmity, still alive in Jesus' day, explains why the apostles were initially sent only to Israel.
Geneva Bible Notes Reformed 1599
These twelue did Iesus send forth, and commanded them, saying, Goe not into the way of of the Gentiles, and into the cities of the Samaritans enter yee not:
Gill's Exposition of the Bible Baptist 1748
Gill interprets Jesus' command as a temporary restriction, not a permanent ban. The time for preaching to Gentiles and Samaritans had not yet come; the Gospel was to be offered to the Jews first, to reveal their rejection of the Messiah. Even the Samaritans, though partly Jewish, were excluded to avoid giving offense to the Jews.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the Samaritans occupied an intermediate position between Jews and Gentiles, being of Gentile descent but having adopted a mixed form of Jewish religion. This temporary restriction on the disciples' mission anticipated the later progression in Acts, where witness would expand from Jerusalem to Samaria and then to the ends of the earth.
Lange's Commentary Reformed 1857
Lange stresses that Christ's restriction to Jewish territory was a temporary strategy, not a permanent rule. He argues that the disciples already leaned toward a universal mission, so the prohibition was needed to first establish the kingdom in Israel before reaching the whole world.
Vincent's Word Studies Evangelical 1887
Vincent notes that the Greek article before "Iscariot" distinguishes this Judas from others with the same name. Iscariot means "man of Kerioth," referring to his hometown. He also observes that Simon Peter is always first in the apostolic lists, and Matthew pairs the names, echoing Jesus sending them out two by two.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights that Jesus's act of sending the twelve disciples demonstrates His divine authority, since only God can commission preachers. He explains the temporary restriction to Jewish towns because the Gentile mission waited until after Pentecost. The instruction not to enter Samaritan cities applies only to preaching, not to ordinary travel.